MISSIONARY EDUCATION 
HOME AND SCHOOL- 



RALPH E. DIFFENDORFER 





Class flNfqbU 
Book. .XI 5 
Gopigtoft? 



COPYRIGHT DEPOSlfc 



MANUALS OF RELIGIOUS EDUCATION 
FOR PARENTS AND TEACHERS 

Edited by Charles Foster Kent 
In collaboration with Henry H. Meyer 



MISSIONARY EDUCATION IN 
HOME AND SCHOOL 

By RALPH E. DIFFENDORFER 




THE ABINGDON PRESS 

NEW YORK CINCINNATI 



CB5 



Copyright, 1917, by 
RALPH E. DIFFENDORFER 



{ 

AUG 24 1517 



The Bible text used in this volume is taken from the American Standard Edition 
of the Revised Bible, copyright, 1901, by Thomas Nelson & Sons, and is used by 
permission. 



©GI.A470754 



r 



TO 

MY WIFE 

WHO LOVES AND UNDERSTANDS 

A LITTLE CHILD 



CONTENTS 

PAGE 

Inteoduction: The Place of Missionary Education 7 

PART I— PRINCIPLES 

CHAPTER 

I. The Aims of Missionary Education 15 

II. The Significance and Cultivation of Friendliness. 41 

III. The Awakening and Extension of Sympathy 65 

IV. The Development of Helpfulness 93 

V. Learning How to Cooperate 113 

VI. Stewardship and Generosity 141 

VII. Training in Loyalty to the Kingdom 175 

VIII. The Sense of Justice and Honor 207 

IX. The Materials of Missionary Education 233 

X. The Bible and Missionary Education 247 

PART II— SPECIAL METHOD 

XI. The Missionary Education of Children (Under 

Nine Years of Age) 265 

XII. The Missionary Education of Girls and Boys 

(From Nine to Twelve Years of Age) 283 

XIII. The Missionary Education of Girls and Boys 

(About Thirteen to Sixteen Years of Age) .... 297 

XIV. The Missionary Education of Young People 

(Fifteen to Eighteen Years of Age) 317 

XV. The Missionary Education of Young Men and 
Young Women (Eighteen to Twenty-four Years 
of Age) 339 

XVI. The Missionary Education of Adult Men and 

Women 369 

XVII. Religious Education for the New Day 389 

Index 401 

5 



INTRODUCTION 
THE PLACE OF MISSIONARY EDUCATION 

Some time ago the following letter was received 
from the director of an institute for the training of 
Sunday school teachers in one of our large cities : 

"You will note that the Training Institute is solely 
for the purpose of religious education. The question 
of arranging to have missionary instruction included 
another year in the curriculum is for the Board of 
Managers and the Teacher Training and Graded Work 
Committee to decide." 

In the mind of this Sunday school worker missionary 
education and religious education are thought of as 
two quite distinct processes. In general, this was the 
attitude of most religious workers ten years ago when 
the author began an investigation of the relation of 
missionary education to religious education, and espe- 
cially its place in the home and the church school. This 
distinction between religious education and missionary- 
education was so marked and so persistent as to make 
certain results inevitable. The mission boards recog- 
nized more and more that the maintenance of their 
work depended upon rearing a generation of Christian 
people in thorough sympathy with missionary work, 
and with full conviction that its expanding needs must 
be met thoroughly and efficiently. For many years 

7 



8 INTRODUCTION 

these boards had been reaching down into the local 
church for the purpose of organizing special groups 
for training in missionary interest and for added sup- 
port. Mission bands, junior missionary societies, girls' 
and boys' clubs with a missionary purpose, and volun- 
tary mission study circles were organized wherever 
there were sympathetic leaders to assume the responsi- 
bility. Then the mission boards began to see that 
these special organizations reached only a small pro- 
portion of the children and youth in the churches. The 
local Sunday school was the most permanent organiza- 
tion in the church dealing with boys and girls. Cases 
were rare where it did not include within its member- 
ship practically all the children and youth in the 
parish. It was natural, on this account, that the 
mission boards should desire to interest the Sunday 
school in their work, and many attempts were made 
to break into the Sunday school organization. 

The policies and the methods in missionary educa- 
tion ten years ago, arose out of this necessity. Mis- 
sionary committees were organized in the Sunday 
school and special missionary Sundays were introduced 
into the calendar, at which time missionary programs 
and special missionary lessons were taught, sometimes 
by specially prepared teachers. The material used 
came from the mission boards, but rarely, if ever, had 
the indorsement of the general Sunday school leaders, 
secretaries, and editors. There was also the tempta- 
tion to exploit the Sunday school for the purpose of 
raising money. Collecting devices of various sorts 
were offered for use, and appeals were made to classes 
and schools for the support of special objects in mis- 



INTKODUCTION 9 

sion fields. Many conferences were held to discuss 
missionary giving in the Sunday school, and whether 
or not it would be right to take five minutes each 
Sunday or once a month, or substitute a missionary 
lesson for the review lesson once a quarter. 

On the other hand, it was natural that the Sunday 
school leaders, not being in touch with the pressing 
needs of the mission boards, should oppose and in some 
cases resent these attempts to break in upon their 
schedule with a new program of study, giving, and 
service. These religious educators were providing 
Bible study in cycles of lessons known as the "Uniform 
Lesson System." All the publications were devoted 
to the treatment of these lessons, and all the time of 
the local schools was spent upon their study and dis- 
cussion. The funds collected in the local Sunday 
school in the regular offering were used largely for 
the purchase of the lesson papers and supplies for the 
school. As a rule, children were not given any instruc- 
tion or training in the habits of systematic giving, or 
in relating their gifts to the work of the local church 
in its community, or to home and foreign missions. 
Sunday school teachers were trusting that the pupils 
themselves would apply the principles of the Bible to 
everyday life. They were hoping also that the pupils 
would relate their Sunday school teaching to the need 
for gifts of money and service. Those who were direct- 
ing regularly the religious education of the churches 
did not regard missions as we think of it in this book 
as the main business of the church, and they made 
little or no attempt to create a generation of Christians 
who would so regard it. 



10 INTRODUCTION 

The effect of this situation upon the pupil and upon 
his conception of missions was logical. He looked 
upon an interest in missions as something special or 
optional, or something in addition to his religious 
thought and life. This conception was heightened by 
the efforts to organize mission bands and other mis- 
sionary groups. Children were asked if they would 
join the mission band which was to meet some time 
through the week. These appeals were zealous and, in 
many cases, convincing, but, after all, it was optional 
with the children. To them it was something in addi- 
tion to the regular requirements of religious education 
in the home and in the church school. The baneful 
effect of this procedure throughout the churches can 
hardly be overestimated. A delegate to a missionary 
summer conference went home to her Sunday school 
class of junior pupils with the resolve that she would 
change her whole point of view with reference to their 
religious training. She had learned in her Conference 
training course that the normal result of her teaching 
should be Christian conduct especially in all social 
relations. She felt also that these relationships would 
have increasing significance in the growing lives of her 
pupils, and finally comprehend community, national, 
and international interests, all of which should become 
Christian. Enthusiastic over her new ideals, she pro- 
posed to her class a course of lessons with related 
activities which the pupils soon discovered were mis- 
sionary. Evidently, they were labeled. In a common 
quick response, those pupils reminded their teacher: 
"It is not your business to teach missions. Mr. A. 
does that on the first Sunday of the month!" This 



INTRODUCTION 11 

remark was the logical conclusion to be drawn from 
our conception and procedure in times past 

Fortunately, there appeared, in time, a group of 
religious leaders who saw that religious education was 
failing to meet the requirements. It was too academic. 
Functional psychology, as taught in our colleges and 
universities; pedagogy based upon learning by doing; 
the principles of child development as revealed in 
child study; the changing conceptions of the church 
and its work; and the newer ideals of social service 
were making it increasingly apparent that there must 
be some radical adjustment in the aims, material, and 
methods of religious education. 

In recent years the emphasis on social evangelism 
and the social gospel has had a wholesome effect upon 
the conception of missionary education, even as it has 
more and more affected the work of missions itself. 
If missions are to be considered an organized enter- 
prise for the purpose of selecting individual missiona- 
ries and sending them to the needy places of the 
world, missionary education must directly train our 
boys and girls to support this enterprise. It must also 
make an appeal to them to offer themselves, after due 
meditation and prayer, for service in these fields. On 
the other hand, if we are to include in missions the 
process of Christianizing all our social relationships 
in the community, in industry, in national life, and in 
international affairs, then the scope, the aims, the 
methods, and the material of missionary education will 
be greatly broadened. It is the writer's feeling that 
we can never hope to establish the kingdom of God 
on earth by depending exclusively on special agents, 



12 INTRODUCTION 

however well qualified, sent out by our churches in 
order that all the people may hear the gospel. The 
world now finds itself in closer relations than ever 
before. The peoples of the earth form a great family, 
and are in normal contact in trade, government, edu- 
cation, the pursuit of the arts, and in pleasure travel. 
The next generation, therefore, will face the problem of 
making effective in every relationship of life the impli- 
cations of the gospel of Christ. If this be true, the 
aims of missionary education for the present growing 
generation of children must be comparable with the 
task which they are expected to meet. Keligious edu- 
cation, therefore, will more and more approximate 
the conception which some of us have of missionary 
education. This much is certain, missionary education 
will be an essential part of all religious education. 



PART I 
PRINCIPLES 



CHAPTER I 
THE AIMS OF MISSIONARY EDUCATION 



God of the nations, hear our call; 
Thou who art Father of us all; 
Show us our part in thy great plan 
For the vast brotherhood of man. 

In plastic form the nations lie 
For molding, unto us they cry; 
May we their urgent summons heed 
And gladly go to meet their need. 

May we, a nation blessed with light, 
Be ever truer to the right, 
That nations in our life may see 
The power which we derive from thee. 

Let us with earnestness of youth 
Care only for pursuit of Truth. 
O, may we feel thy guidance still 
And heed the impulse of thy will! 

Thus, as thy kingdom cometh here, 
Shall it throughout the world draw near; 
And loyalty to country then 
Shall reach out to include all men. 

—Vera Campbell, 1913. 



CHAPTER I 
THE AIMS OF MISSIONARY EDUCATION 

The Popular Conception of the Term "Missionary." 
Recently a normal class composed of students prepar- 
ing for religious work was asked to take pencil and 
paper and to write down the first thought suggested 
to their minds by a certain word. The leader then 
said, "missionary," and the following words and 
phrases were written: a messenger of Christianity, 
the mental picture of a certain man, service, A. M. A. 
(After Money Again), one sent for service, China, Miss 
C. ( a student in the room ) , cannibal, ships, a man with 
a red beard, a typical old maid, a peculiar person, 
a man who lives the spirit of missions, one sent forth, 
"Go ye into all the world," a sent one, India, China, 
Japan, consecration, Burma, Mary Reed, not a man 
with a green umbrella, Strait's Settlements, a certain 
man, and one who helps others. 

A study of these phrases shows that most of these 
students associated the word "missionary" with cer- 
tain particular people, countries, travel, money, and 
queerness. Similar experiments have been made at 
other times and places with practically the same re- 
sults. It may be said that a majority of people think 
of "missionary" in these imperfect and misleading 
terms. It is as a qualifying adjective that the word 

17 



18 MISSIONARY EDUCATION 

"missionary" is most frequently used. In the mind of 
the average Christian it describes boards, societies, 
candidates, secretaries, libraries, books, meetings, col- 
lections, offerings, committees, or bulletins, all of which 
are impersonal and apart from his own individual life. 

A Dictionary Definition. "Missionary" is derived from 
the Latin mitto, "to send." It describes the act of send- 
ing, or being sent, that with which the messenger is 
charged, an association of those who have been sent 
or are sending others, an organization dependent on 
another, or special services or a series of addresses for 
the influencing of others in a creed or faith. A "mis- 
sionary" is the person who is sent, or the word may 
qualify anything which has to do with the above mean- 
ings. 

Are These Conceptions Correct or Adequate ? The great 
enterprise known as missions, with its boards, com- 
mittees, funds, buildings, representatives, literature, 
and special methods, is all possible simply because of 
a certain quality of character which, when truly de- 
veloped, is the spirit of the missionary himself. It is 
not necessarily membership in a society, or Board, or 
the giving of money, or the going out to a foreign land, 
but something behind all this — a power in the life of 
the individual Christian, an attitude toward the world 
and its needs ; in short, the spirit of Christ, one "sent 
with a message" embodying in himself the meaning of 
the message. The fundamental problem for the reli- 
gious teacher is whether or not these characteristics 
are to be reserved for a few, our "missionaries," or are 
to become the normal product of our whole process of 
religious education. 



THE AIMS OF MISSIONARY EDUCATION 19 

Every Christian a Missionary. The world will scarcely 
become Christian through the efforts of several thou- 
sands of special representatives sent out by more or 
less self-contented churches. Mohammedanism to-day 
has 200,000,000 adherents in the world, and Chris- 
tianity had a start of six hundred years. Mormonism 
in less than a century has largely dominated the life 
of a half dozen or more States and has influenced the 
entire fabric of our national life. The Christian 
Scientist is an enthusiastic propagandist, a radiating 
center of his belief. In a few decades these people 
have extended the knowledge of their faith to every 
part of the world. Whatever we may say regarding 
their methods and ideals, these forms of religion have 
never set up a special machinery for extension as has 
Christianity. Their propagation is the task of the 
whole body. Each person is constituted a missionary 
and all relationships of individuals and groups come 
under the sway of the impulse toward extension. The 
missionary ideal and spirit is an essential part of their 
faith. 

"But it is probably true that the masses of Islam 
have more generally, both geographically and as to 
periods of time, been undivided toward missionary 
work, toward the spread of their faith by one means 
or another. . . . The impulse in Islam is to spread 
and propagate itself through direct movements of the 
people and not through the efforts of a class especially 
set apart thereto." 1 

"Any study of Mohammedanism which overlooks the 



1 Duncan B. Macdonald, Aspects of Islam, pp. 269, 270. 



20 MISSIONARY EDUCATION 

intense zeal of the Moslem in the propagation of his 
faith is sadly defective." 2 

"The Mormons are, above all, propagandists. This 
idea is inculcated into them from childhood." 3 

"It was somewhat in consequence of the forming of 
the national association, somewhat in the gradual mis- 
sionary work of the Journal, and largely because of 
the healing work of the students, who went out from 
the college, month after month, that Christian Science 
spread to every part of the country." 4 

Historically, this is equally true of Christianity. 
Gibbon assigns as one of the principal causes explain- 
ing the rapid spread of Christianity in the Eoman 
empire the fact that each convert regarded it as his 
great privilege and responsibility to disseminate among 
his acquaintances the inestimable blessings which he 
had received. Harnack, in his Mission and Expansion 
of Christianity in the First Three Centuries, has 
strongly enforced this point. 

After showing in great detail the rise, work, and 
influence of apostles, prophets, teachers, and missiona- 
ries, Dr. Harnack says: 

"The most numerous and successful missionaries of 
the Christian religion were not the regular teachers, 
but Christians themselves, in virtue of their loyalty and 
courage. . . . Above all, every confessor and martyr 
was a missionary. . . . The executions of the martyrs 
must have made an impression which startled and 
stirred wide circles of people. ... It was character- 



2 E. M. Sherry, Islam and Christianity in the Far East, p. 51. 

3 Bruce Kinney, Mormonism, p. 77. 

4 Sibyl Wilbur, The Life of Mary Baker Eddy, p. 303. 



THE AIMS OF MISSIONAKY EDUCATION 21 

istic of this religion that everyone who seriously con- 
fessed the faith proved of service to its propaganda. 
Christians are to 'let their light shine, that pagans may 
see their good works and glorify their Father in 
heaven.' If this dominated all their life, and if they 
lived according to the precepts of their religion, they 
could not be hidden at all ; by their very mode of living 
they could not fail to preach their faith plainly and 
audibly. . . . We cannot hesitate to believe that the 
great mission of Christianity was in reality accom- 
plished by means of informal missionaries. Justin 
says so quite explicitly. What won him over was the 
impression made by the moral life which he found 
among Christians in general." 5 

"The inner spread of Christianity comes out pri- 
marily and preeminently in the sense, felt by Chris- 
tians, of their own strength. Evidence of this feeling 
is furnished by the zeal they displayed in the extension 
of the faith, by their consciousness of being the people 
of God and of possessing the true religion, and also by 
their impulse to annex any element of worth and 
value." 6 

To train every Christian to be a missionary, nay, 
more, to identify the two is the conception which 
offers a challenging opportunity to the religious edu- 
cation of to-day and to-morrow. 

The Missionary Spirit. The attitude of Jesus toward 
the world is the missionary spirit. When scarcely out 
of his youth, fully conscious of his divine mission and 
of the meaning of his message for the world, Jesus 

* Vol. i, p. 366-8. 

• Vol. ii, p. 33. 



22 MISSIONAEY EDUCATION 

began to proclaim the kingdom of God to the people in 
whatever place he found them assembled. This spirit 
has also characterized every great missionary. In 
terms of individual attitude, the missionary spirit may 
be said to consist, in the first place, of faith in this 
world as God's world, and a conviction that it is 
grounded in no blind and barren mechanism, but in 
an eternal and patient purpose for good not unlike 
that of a wise father for his children. Then it is a 
great, deep sense of justice, a quality which answers 
the demand of conscience and adjudges our relations 
to others on a basis of righteousness. It is also a life 
of friendship or comradeship, acknowledging all people 
to be the children of God, thus pinning its faith to 
the dignity and worth of humanity. There is also a 
broad sense of sympathy and a desire to help, serving 
the common good and others for their own sakes. 
Ability to cooperate loyally in the establishing of the 
kingdom of God on earth is an essential element. 
These characteristics and attitudes constitute what is 
meant in these pages by "missionary," and a discussion 
of them forms the chapters of this book. 

Missionary Education Is a Complex Process. It is more 
than telling a story, reading a book, or joining a mis- 
sion study class. It deals with life impulses, attitudes, 
ideals, and breadth of knowledge and experience. In 
order to produce a missionary church as indicated 
above, religious education must more and more develop 
those fundamental qualities of character which func- 
tion normally in everyday living. It must cease to 
be academic and become practical. We must come 
out of the old rut of thinking that the meaning of 



THE AIMS OF MISSIONARY EDUCATION 23 

education is exhausted in formal instruction, or in 
cramming the intellect. In this connection we may 
observe the change which is rapidly occurring in the 
conception of secular education. There was a day when 
it was regarded chiefly as learning the facts of a text- 
book. Now it is looked upon as including all of those 
factors and influences which prepare for complete liv- 
ing. In a notable address before the National Educa- 
tion Association, in convention in 1915 at Oakland, 
California, Mr. L. B. Avery, assistant superintendent 
of the schools of Oakland, pointed out the danger of 
making efficiency in getting things done the final test 
of the teacher. "The trouble with the efficiency system 
is that it asks, not 'Is he honest V but 'Can he deliver 
the goods?' not 'Is it right?' but 'Is it scholarship?' 
Thus it tends to a material basis and material ends in 
education. But the real end of education is not merely 
efficiency in getting things done, but character. No 
doctrine of efficiency can take the place of human love 
and loyalty and devotion ; no material accomplishments 
can take the place of inspiration and aspiration mold- 
ing human life." "Education is the preparation for 
life. It is a large and a noble part of life itself, and 
yet it finds its particular aim and purpose in the 
preparation for the life which is to come when the 
happy school days are over. Hence the purpose of 
education is to make the boy and girl willing and 
able to help in the realization of ideal values." 7 

"Education, in short, cannot be better described than 
by calling it the organization of acquired habits of 



7 Hugo Munsterberg, Psychology and the Teacher, pp. 63, 65, 70. 



24 MISSIONARY EDUCATION 

conduct and tendencies to behavior. You should regard 
your professional task as if it consisted chiefly and 
essentially in training the pupil to behavior: taking 
behavior, not in the narrowed sense of his manners, 
but in the very widest possible sense, as including every 
possible sort of fit reaction on the circumstances into 
which he may find himself brought by the vicissitudes 
of life." 8 

How to live — that is the essential question for us. 
Not how to live in the mere material sense only, but 
in the widest sense. The general problem, which com- 
prehends every special problem, is the right ruling of 
conduct in all directions under all circumstances. In 
what way to treat the body ; in what way to treat the 
mind, in what way to manage our affairs, in what way 
to bring up a family, in what way to behave as a citi- 
zen, in what way to utilize all those sources of happi- 
ness which nature supplies — how to live completely. 
To prepare us for complete living is the function which 
education has to discharge. 9 

Religious Education, therefore, Must Be Truly Prophetic 
in Spirit and Method. It cannot do less than to interpret 
to children and youth the significance of Jesus for the 
world of to-day. It must do more; it must point out 
as clearly as it is given us to discern them the implica- 
tions of the world's changing life for the Christianity 
of to-morrow. To do this the religious leader cannot 
have his eyes wholly on the past, but, with the forward 
look, will try to make available for to-day and to- 
morrow the lessons from God's dealings with men in 



8 William James, Talks to Teachers on Psychology, pp. 28, 29. 

9 Herbert Spencer, Education, p. 30. 



THE AIMS OF MISSIONARY EDUCATION 25 

the past. As some have heard Professor George A. Coe 
say in his classroom lectures : 

"The essence of Christian education is in continu- 
ous development of the child's present social experience 
toward and into appreciation of and devotion to the 
ideal of Jesus Christ, which includes God and men in 
social unity/' 

All will agree that the core of Christianity is per- 
sonal devotion to Jesus Christ. It is only when we 
come to interpret what that means that we find the 
necessity for changing conceptions. In each age Christ 
means something different as men try to interpret 
him for the life of their day. The religious education 
of to-day will not be less evangelistic than in any past 
generation. It will put devotion to the ideal of Jesus 
Christ first and it will also direct its most intelligent 
inquiries to determine the meaning of the child's grow- 
ing social experience. 

If every Christian is to become a missionary, we will 
not only increase the interest in and support of our 
national mission boards, but will also train a generation 
of men and women who will acknowledge their normal 
social contacts as offering the greatest opportunities 
for Christianizing the world. A number of classifica- 
tions of these contacts of the individual with society 
have been made. For our purpose, we will take the 
following, indicating also the particular problem for 
religious education. 

The Family. The conviction that the family must 
be maintained and loyalty to the home as a Christian 
institution have first place in any scheme of mission- 
ary education. From every foreign mission field comes 



2G MISSIONARY EDUCATION 

the testimony of missionaries to the effect that one of 
the most potent influences for propagating the Chris- 
tian ideal is the life of the Christian family. All 
through his well-known work, 10 Dr. Dennis shows that 
the reconstruction of the family, next to the regenera- 
tion of individual character, is the most precious con- 
tribution of missions to heathen society, and is one 
of the most helpful human influences which can be 
consecrated to the service of social elevation. In the 
effort to hallow and purify family life Christian mis- 
sionaries stir the secret yearnings of fatherhood and 
motherhood ; they enter the precincts of the home, and 
take childhood by the hand; they restore to its place 
of power and winsomeness in the domestic circle the 
ministry of womanhood; and at the same time they 
strike at some of the most despicable evils and desolat- 
ing wrongs of the fallen world. If parental training 
can be made loving, faithful, conscientious, and help- 
ful; if womanhood can be redeemed and crowned; if 
childhood can be guided in tenderness and wisdom ; if 
the home can be made a place where virtue dwells, and 
moral goodness is nourished and becomes strong and 
brave for the conflicts of life, one can conceive of no 
more effective combination of invigorating influences 
for the rehabilitation of fallen society than will there- 
in be given. 

"The Christian home is to be the transforming center 
of a new community. Into the midst of pagan masses, 
where society is coagulated rather than organized, 
where homes are degraded by parental tyranny, marital 
multiplicity, and female bondage, he brings the leaven 

10 James S. Dennis, Christian Missions and Social Progress. 



THE AIMS OF MISSIONARY EDUCATION 27 

of a redeemed family, which is to be the nucleus of 
a redeemed society. . . . This new institution, with 
its monogamy, its equality of man and woman, its 
sympathy between child and parent, its cooperative 
spirit of industry, its intelligence, its recreation, its 
worship, is at once a new revelation and a striking 
object-lesson of the meaning and possibility of family 
life." 11 

Dr. Robert Evans 12 has written that "the missionary 
and his family have a wonderful influence for the 
elevation of domestic life among the natives of Assam. 
They see how he respects his wife and treats his 
children. They are also taught that woman is not 
inferior to man as an intellectual and responsible 
being, and learn to exercise patience and protect her 
as the weaker vessel. This change is seen first in Chris- 
tian families who are more intimately associated with 
the missionaries, and come under the influence of 
Bible teaching. But it is fast extending to those 
heathen families who are more directly in contact with 
missionaries and native Christians. I know many 
Hindu families in which the wives are treated very 
differently since the men have become acquainted with 
the missionaries. A feather will show whence the wind 
blows." 

Another missionary 13 says that the happy homes of 
Christians affect the heathen very favorably. Once a 
man came to a friend of his bringing his idol, the "God 
of Riches," which he presented to him, saying: "We 



11 Edward Alexander Lawrence, Modern Missions in the East, pp. 196, 197. 

12 The Rev. Robert Evans (W.C.M.M.S.), Mawphlang, Shillong, Assam. 
» The Rev. Joseph S. Adams (A.B.C.F.M.), Hankow, China. 



28 MISSXONAKY EDUCATION 

have never any peace in our house. I am told if I 
give up idols and believe in Jesus, my home will be- 
come a little heaven on earth. Here is my idol." The 
cleanliness, sanitary improvements, and decent ar- 
rangements for sleeping (instead of the usual inde- 
cencies) impress the heathen favorably. 

In his series of Adult Bible Class lessons on Poverty 
and Wealth, in the chapter in which is discussed "The 
Breakdown of Family Life," showing the influences of 
poverty in the family, Professor Harry Ward says that 
the family is the first social group. Its health and 
permanence is, therefore, the first concern in the effort 
to secure social welfare. It is the first school of morals. 
Within the family the power of social living, of con- 
tributing to the common welfare, is developed or de- 
stroyed. 14 

What, then, is to be the attitude of the Christian 
toward all the factors which make for the maintenance 
of the family as a social institution? On the foreign 
mission field and among primitive and neglected peo- 
ples at home, the church has answered this by some- 
times initiating and always fostering the factors essen- 
tial to the permanence of the family. Medical, in- 
dustrial, and educational missionaries and the mothers 
and daughters of missionaries have been the pioneers 
in many non-Christian lands of a new family life. 
The Christian evangelist has preached a standard of 
marriage and family morals which has almost revolu- 
tionized the Orient's social order. 15 Such work is now 



m See Harry F. Ward, Poverty and Wealth, p. 85. 

is Shatter Mathews, The Individual and Social Gospel, Chapter II, "Christianiz- 
ing the Home." 



THE AIMS OF MISSIONARY EDUCATION 29 

recognized as an integral and necessary form of the 
Christian propaganda. But what of the established 
body of Christians in our home churches? Have we 
systematically cultivated intelligence regarding the 
principles upon which the family is founded? Have 
we taken seriously the significance of eugenics, child- 
training, the awakening of adolescence, love-making, 
social purity, poverty, intemperance, and divorce, as 
factors in the permanency of the family? The sanctity 
of marriage is the foundation of the Christian's family. 
Yet much of the fun-making capital of moving-pictures, 
vaudeville shows, and the theater is directed against 
the higher ideals of married life. If love-making is 
referred to among high school students and employed 
young men and women, they are liable to greet the 
remarks with snickering or, being blase, they may 
appear indifferent, or attempt to smother their deeper 
sentiments and emotions. The churches, as the organized 
Christian body, by a widespread, constructive educa- 
tional movement could change the present apparently 
indifferent and mocking attitude toward the family as 
a social institution, and could preserve it for those 
Christianizing influences of which it has always been 
the center. 

Loyalty to the home as a Christian institution will 
make the walls which inclose the family more than the 
marking off of a place in which to eat and sleep. The 
home will become in its own organized life and in its 
attitude toward the community a positive Christian 
influence. It will be a social example of integrity, jus- 
tice, and service. All that Christ demands of the in- 
dividual Christian will be found in the collective life 



30 MISSIONAEY EDUCATION 

of the members of the family group. Here in America 
too, just as in a non-Christian land, the Christian home 
will become a silent but ever-living influence for propa- 
gating the Christian ideal. 

The Community. The educational problem here is 
the development of the community spirit and a sensi- 
tiveness to community needs. A community is a group 
of people living together having common needs and 
common interests, and is one of the most fundamental 
social units. Because people live in communities 
they form certain organizations, our community insti- 
tutions, which in their activities affect the life of the 
whole people. Among these are the municipal govern- 
ment, with its police, fire, garbage-removal, building, 
street-cleaning, and city-planning departments, the 
public library, the schools, associations, clubs, play- 
grounds, and athletic organizations. Here are normal 
social groups and contacts which the Christian people 
have more or less neglected in times past until many 
of them are in the control of unscrupulous persons, and 
the entire community has suffered thereby. The local 
church is also one of these community institutions. 
What shall be the attitude of its members and all 
Christian people to these common interests, needs, and 
problems? Can the will of God be realized through 
these agencies as well as through the group which 
meets once a week in a church building? Are these 
institutions not vitally related to the life of all the 
people? Can we not make religion serve the whole 
life of the whole group? These are some of the ques- 
tions which religious education should answer for the 
growing life of the coming generation. 



THE AIMS OF MISSIONARY EDUCATION 31 

The State. A new patriotism and a new attitude 
toward the State is an urgent need. Our strong Amer- 
ican emphasis on the complete separation of the church 
and state has led us into the fundamental error of 
failing to carry Christian principles into government. 
The corruption of our local, State, and national govern- 
ment is too widely known to need any elaboration here. 
The important questions for us are, How is it possible 
in a so-called Christian democracy? and How may the 
state of the future be led to recognize the welfare of 
the group as its chief objective? 

The new patriotism will put righteousness first. It 
is only a superficial love of country that leads men 
blindly to toil and sacrifice for a nation openly un- 
righteous. President Wilson, in his Philadelphia 
speech to four thousand newly naturalized American 
citizens, said : "My urgent advice to you would be not 
only always to think first of America, but always, also, 
to think first of humanity. You do not love humanity 
if you seek to divide humanity into jealous camps. 
Humanity can be welded together only by love, by 
sympathy, by justice, and not by jealousy and hatred." 
What must be the emphasis in religious education if 
the commandments of Christ are to be binding on 
diplomats and rulers, and not mere texts to be memo- 
rized? Can the preacher, superintendent, teacher, and 
parents remain silent if the Golden Rule is to be for 
empires as well as for individuals? Maybe there is a 
different law for men when they are statesmen ! 16 

This is not arguing for the union, once more, of 
church and state. We are not asking that the salaries 

16 Christianity and World Peace, by Charles E. Jefferson, p. 102ff. 



32 MISSIONARY EDUCATION 

of the clergy shall be paid from the State treasury, 
with the consequent dominating of policies and mes- 
sage. But it does mean that in home, church, and 
school, in any place where boys and girls are being 
taught, they will be led to think of the State as a 
divine institution for meeting the needs of the people, 
and a force working for the coming of the realm of 
God in the hearts of men. As they approach the age 
when they will be called upon to exercise the right of 
franchise let our youths be instructed in the meaning 
of citizenship, its obligations, and opportunities for 
service. Let them be trained in statecraft by legislat- 
ing for their own community needs. Let them learn 
in practice that our Christian doctrine of brotherhood 
is based on a democracy which does justice, loves 
mercy, and walks humbly before God. 

The Industrial Order. The awakening of a sense of 
justice for the reconstruction of the industrial order is 
a fundamental educational problem. The social out- 
reach of industry is larger than the community and 
the State. The industrial order knows no geographical 
or racial bounds. It constitutes the economic basis 
of society. In it men, women, and children find the 
means of daily living. Out of it arises the provision 
for all the good things of life and the cruel arm of 
oppression as well. It is the great horizontal cross- 
section of life. It affects all classes. Can we Chris- 
tianize it? Can groups of Christian men and women, 
utilizing their normal contacts with industry, bring 
justice and honor and brotherhood to prevail in the 
realm of daily toil? Must we not educate the coming 
generation far differently from the one just passing? 



THE AIMS OF MISSIONARY EDUCATION 33 

There are in every church loyal and sincere men 
and women who, under the first spell of a commercial 
age, did not regard as necessary, or at least as consis- 
tent, the application of Christian principles to busi- 
ness. Many a deacon of long and pious prayers, with 
perfect conscience, sought personal advantage in a 
business deal, or grew wealthy on false representations 
or labor exploitations. They are not wholly to be 
blamed. Their lives are, to a large extent, the result 
of their early training. 

Christianizing the industrial order will be a boon 
to foreign missions. The very propaganda into which 
our business men and women are pouring their thou- 
sands of dollars and are giving up their strong sons 
and daughters, is being neutralized, or at least seriously 
embarrassed, by unscrupulous business methods and 
the exploitation of ignorant people by our industrial 
emissaries throughout the world. The manufacture 
of opium in China, the silk industry in Japan, the 
exporting of rum to Africa stare at the missionary, 
God's messenger of love and justice. 

Every Arab trader is a missionary for Allah and 
his prophet, Mohammed. Would that every commer- 
cial traveler would practice and teach the ideals of 
Jesus ! 

International Affairs. The cultivation of the inter- 
national mind is the latest and biggest note in educa- 
tion. In his report for 1914 to the Board of Trustees 
of Columbia University, President Nicholas Murray 
Butler called attention to the opportunities of a great 
university to educate its students in international 
relationships. "The great war," wrote President But- 



34 MISSIONARY EDUCATION 

ler, "which is devastating and impoverishing Europe, 
has taught millions of men who have never before given 
thought to the subject how interdependent the various 
nations of the earth really are. These international 
relations are only in part diplomatic, political, and 
legal; they are in far larger part economic, social, 
ethical, and intellectual. In seeking out the facts which 
illustrate these interrelations and interdependences, 
and in interpreting them, there is a new and hitherto 
little used field of instruction which is just now of 
peculiar interest and value to the American. If the 
world is to progress in harmony, in cooperation, and 
in peace, the leaders of opinion throughout the world 
must possess the international mind. They must not 
see an enemy in every neighbor, but, rather, a friend 
and a helper in a common cause. To bring this about 
implies a long and probably slow process of moral 
education. The international aspect of every great 
question which arises should be fairly and fully pre- 
sented, and, without dealing too much with the specula- 
tive aspects of a future internationalism, stress should 
constantly be laid upon the world's progress in inter- 
dependence." 

Our problem for religious education is to help to 
create this quality of mind and to relate it to the 
church's present world task. It is inherent and funda- 
mental in the mind of Jesus, and in his teaching con- 
cerning the Kingdom. He comprehended the race in 
his thinking, his living, and his dying." 17 

In the Gates Memorial Lectures, delivered at Grin- 



17 Compare Charles Cuthbert Hall, Christ and the Human Race. 



THE AIMS OF MISSIONARY EDUCATION 35 

nell College in February, 1915, Dr. Jefferson called 
the building of the world brotherhood the greatest 
problem of the twentieth century. "We are living in 
a new world. Columbus in the fifteenth century dis- 
covered a world which historians call new, but that 
world was not so new as the one in which we now 
live. America is newer now than it was in 1492. What 
America was in 1492 it had been for centuries. The 
whole world has been transformed within the last 
hundred years. There is a situation now which never 
existed before. There is a set of conditions to-day of 
which men of preceding generations knew nothing. 
Steam and electricity are the twin magicians which 
have made all things new. They have annihilated space. 
The ancient walls are all down. There are no hermit 
nations. Around the planet there is nothing but open 
doors. The continents have been linked together, first 
by electric wires, and now by the more subtle wires 
of the ether. We can see around the world and hear 
around it. What is done in one country is seen by all, 
what is whispered in one capital is published in all 
the other capitals. This annihilation of space has 
brought all the races for the first time in history face 
to face with one another. The nations all are neigh- 
bors. A thousand new points of contact have been 
established, every point of contact a possible source 
of friction. Traders go everywhere. Every nation is 
represented in every market of the world. The oceans 
are so many highways along which the nations drive 
their chariots in quest of pleasure and of gold. The 
world is now a city, the various nations are so many 
city wards. The streets are crowded with representa- 



36 MISSIONARY EDUCATION 

tives of all kindreds and tribes and breeds. Science has 
made the earth a neighborhood. The neighborhood can 
never be destroyed. Nations can never go back into 
their former isolation. Kaces can never hide them- 
selves behind mountains or seas. For richer, for 
poorer, for better, for worse, all the nations must live 
together until death overtakes the world. The neigh- 
borhood is here. The problem is how to convert it into 
a brotherhood. That is the supreme task of the Chris- 
tian religion; that is the cardinal problem of the 
twentieth century." 18 

The Aims of Missionary Education. Missionary edu- 
cation will, therefore, seek to reach the springs of 
action, the native social impulses and feelings, and to 
strengthen and direct them through use. It will en- 
deavor to inculcate high and adequate missionary ideals 
as the goals of Christian living, and will train a grow- 
ing generation to be loyal to a world-wide brother- 
hood. It will relate individuals and groups to the 
needs of the world in service, and will endeavor to 
produce a generation intelligently in touch with the 
principles, history, and present status of the kingdom 
of God and to enlist every Christian as an active agent 
tirelessly working for the establishment of that king- 
dom. 

FOR FURTHER STUDY AND DISCUSSION 

1. Make the experiment with the word "missionary" 
with a class in the church school, young people's so- 
ciety, missionary society, or any other group who have 



18 Charles E. Jefferson, Christianity and World Peace, p. 23. 



THE AIMS OF MISSIONAKY EDUCATION 37 

not read this book or who do not know the experiment. 
Note the results and compare with this chapter. 

2. Make a list of all the work in your church which 
is termed "missionary," and then a list of all the other 
activities. What is the difference between the two 
lists? 

3. Consult a number of adult church members who 
do not believe in missions and ask for their reasons. 
Determine, if possible, what influences or lack of train- 
ing in their childhood and youth may have a bearing 
on their present position. 

4. What reply would you have made to the class of 
Junior pupils referred to on page 10? 

5. Let the members of your class consult fifty per- 
sons in your church, and inquire whether or not during 
a year past they have definitely endeavored to com- 
mend Jesus Christ and his church to non-Christians, 
and if so with what results? From all who have not 
so endeavored secure, if possible, their reasons and 
note any evidences of early religious training. 

6. Make a list of your own community needs. Note 
the ones with which you have direct contact. Through 
these contacts, how could you improve these social 
conditions? 

7. Is a Christian traveling salesman in a non-Chris- 
tian foreign country under any obligation to "let his 
light shine" ? Suppose it interferes with his business ? 

8. How would you justify a propaganda on the part 
of your Foreign Mission Board to stop the importation 
of liquor to Africa? 

9. Is the missionary education policy in force now 
in your own local church adequate? Why? 



38 MISSIONARY EDUCATION 

REFERENCES 

The Mission and Expansion of Christianity in the 
First Three Centuries. Adolph Harnack. Two Vol- 
umes. A comprehensive and scholarly treatment of all 
the evidence available on this subject. 

Aspects of Islam. Duncan B. Macdonald. A recog- 
nized authority on all phases of the Mohammedan prob- 
lem. 

Islam and Christianity in the Far East. E. M. 
Wherry. Enlarges upon and contrasts Christian and 
Mohammedan methods and results of religious propa- 
gation. 

Mormonism, The Islam of America. Bruce Kinney. 
An intelligent, broad, and just treatment of this in- 
creasing factor in our national life. 

The Life of Mary Baker Eddy. Sibyl Wilbur. The 
standard biography of the founder of Christian Science. 

What Is a Christian? John Walker Powell. Stim- 
ulating dicussions of the "deeper essentials" of Chris- 
tianity, its way of thinking about life, its spirit and 
moral ideal. 

Psychology and the Teacher. Hugo Mtinsterberg. 
Aims to present the essentials of all which modern 
psychology may offer to the school. 

Talks to Teachers on Psychology. William James. 
Informal discussions of some of the elementary prob- 
lems in psychology and the teaching process. 

Poverty and Wealth. Harry F. Ward. A series of 
lessons for adults with Bible references, questions for 
discussion and bibliography. 

Christian Missions and Social Progress. James 



THE AIMS OF MISSIONAKY EDUCATION 39 

Dennis. The most complete discussion of the social 
aspects of the missionary enterprise. 

Modem Missions in the East. Edward Alexander 
Lawrence. Comprehensive chapters on the methods, 
successes, and limitations of Christian Missions in 
China, Korea, Japan, India, and the Turkish do- 
minions. 

The Individual and the Social Gospel. Shailer 
Mathews. Discussion in textbook form of the relation 
of the individual to society and Christianizing the 
home, education, and the social order. 

Christ and the Human Race. Charles Cuthbert Hall. 
From a broad view of the world, an attempt to answer 
the question, What shall be the religious attitude of 
the West toward the East? 

Christianity and World Peace. Charles E. Jefferson. 
A most vigorous appeal for Christianity's duty in the 
present world crisis. 



CHAPTER II 

THE SIGNIFICANCE AND CULTIVATION OF 
FRIENDLINESS 



In Christ there is no East nor West, 

In him no South nor North, 
But one great fellowship of love 

Throughout the whole wide earth. 
In him shall true hearts everywhere 

Their high communion find. 
His service is the golden cord 

Close-binding all mankind. 

Join hands, then, brothers of the faith, 

What'er your race may be! 
Who serves my Father as a son 

Is surely kin to me. 
In Christ now meet both East and West, 

In him meet South and North, 
All Christly souls are one in him 

Throughout the whole wide earth. 

— John Oxeriham. 



CHAPTER II 

THE SIGNIFICANCE AND CULTIVATION OF 
FRIENDLINESS 

A pew years ago a woman was telling a group of 
friends about two young Chinese boys who were stu- 
dents in the same college which she attended. These 
boys had been plucked out of the Boxer Uprising "as 
brands from the burning." They were products of the 
work of Christian missions in China, and were sent to 
the United States for their higher education. They 
were cultured young gentlemen, one of them being a 
well-known representative of the ancient Confucian 
family. After their college days they completed 
postgraduate work in one of the leading Eastern uni- 
versities, and then returned to China in time to par- 
ticipate in the recent political and social reconstruc- 
tion of their country. Both are now holding positions 
of trust and honor, and are discharging their duties 
with great ability. 

In this conversation with her friends the woman 
said that she expected these two young men as guests 
on a certain date. Immediately there came a reply 
of surprise and wonder: "Invite a Chinaman to your 
house? I should think you would be afraid." 

All of the persons in this conversation were mem- 
bers of Christian churches, and many of them were 

43 



44 MISSIONARY EDUCATION 

active workers. They were from Christian homes, and 
had been in Sunday school from earliest days, some hav- 
ing been teachers. They had attended conventions and 
conferences. Their response was, therefore, the more 
amazing. Why should this be the attitude of these 
people toward two Chinese students ? Why should they 
feel afraid of the Chinese? Why should they evidence 
surprise that some one cared enough for these two 
men to invite them to her home? Later it was dis- 
covered that there was little or no interest in missions 
on the part of this group. Could there be a connection 
between their reaction as noted above, and their in- 
terest in missions? Did it have any relation to their 
religious training in the home and the church school? 
How far did the ideals of the community affect it? 
During "The World in Boston," a missionary exposi- 
tion which stirred the whole of New England, one of 
the stewards made the acquaintance of a Burmese girl 
of rare charm and beauty. Her family for several 
generations were Christians. She had received her 
early training in a mission school in Burma. During 
her student days in America she made many friends 
in summer conferences, conventions, local churches, 
expositions, and other public places, where people 
thronged to hear her sing beautiful Karen songs, and 
tell about the people of her native land. The Boston 
young woman and the Burmese girl soon became fast 
friends. The novelty of a friendship of two women of 
different races soon gave way to a genuine affection 
which was constituted as would be the friendship be- 
tween any two American persons. When it came time 
for the Burmese girl to leave Boston a company of 



FEIENDLINESS 45 

interested people were bidding her good-by, and the 
two girls, American and Burman, embraced and kissed 
each other. This showing of their affection was re- 
ceived by many in the group with astonishment. Was 
it only because they were not used to it? Is the 
Orient still such a novelty? Or, was there a lurking 
prejudice against the East and the West thus joining 
in friendship? 

When I was a small boy and lived in a little town 
in the center of a township of a thousand people, off 
from the main arteries of travel, eight miles from the 
nearest railroad, there came one time to the town 
two men with a band of Indians. The public hall 
in the town was rented for a week, and every night 
the Indians sang Indian songs, and gave exhibitions 
of Indian dancing, and then sold a patent medicine. 
I was away from home in a near-by village for the 
first two or three days the Indians were in town. 
When I came home and met for the first time some 
of my playmates, I was greeted with threats and 
warnings of all sorts which they said had come from 
these Indians. There was one of them in particular 
who was "a terrible savage." It was dangerous to 
pass him on the street, and all the boys avoided his 
path. I was curious about these Indians and asked my 
father to take me to see them. This he did one day 
when they were all at their boarding place. I found 
myself fascinated with the big Indian, and soon dis- 
covered that he could speak English, a fact which 
none of my boy friends had made known. He soon 
took me on his lap, told me stories, and showed me 
trinkets from his pockets. He was giving me my first 



46 MISSIONARY EDUCATION 

lessons in racial fellowship. I discovered later that the 
warnings of the boys came from an incident which 
happened on the second day after the arrival of the 
Indians. A number of grown men in the village sport- 
ingly gathered all the boys they could find around the 
big Indian, and then, having arranged with him before- 
hand, he gave the boys a terrible scare. 

Why was it that through all of my boyhood days I 
was a friend of the American Indian ? Why did I take 
his part against other boys in school debates? As 
I look back now I realize that in this incident there 
was laid the foundation of my admiration of the Amer- 
ican Indians which has since brought me into contact 
with some rare Indian personalities. 

The Gregarious Instinct. Companionship is one of the 
manifestations of the social instincts. We are told that 
the tendency to seek the companionship of others is 
born within us. 1 This tendency, therefore, is a part 
of the teacher's working capital in the pupil. It is 
already within the pupil to be used and strengthened 
and directed into those channels that will make for 
the largest and noblest living. 

The Elements of the Universal Man. It is a common 
observation that little children make companions out 
of their dolls, and in doing this they are without the 
prejudices of adults. Our children own and play with 
dolls representing nearly all the peoples of the earth. 
I have observed that their favorites are not chosen 
from the standpoint of peculiarities of dress, or color 
of the skin or mode of dressing the hair, but because 
of certain human qualities necessary to friendship 

1 Edwin A. Kirkpatrick, Fundamentals of Child Study, p. 118ff. 



FRIENDLINESS 47 

which the children have imputed to them. I once knew 
a boy whose favorite was a Japanese doll almost as big 
as himself which he had named Nessima. This doll 
was taken to bed with him every night. Children love 
their dolls, and other children because they are chil- 
dren. The imagined activities of the dolls are the 
things which children do the world over. They play, 
eat, sleep, cry, must be punished, and go to school. The 
religious teacher's opportunity is to nurture these ele- 
ments of the universal man and strengthen them in 
every way possible. 

The Races of the Earth are To-day Intermingling in 
Nearly All of the Affairs of Life. In this respect, at 
least, the world of to-day is different from that of the 
pioneer missionary who became an explorer as well. 
Our own land is rapidly becoming a home for all the 
different peoples of the world. We cannot escape com- 
ing into contact with peoples of other races, and they 
cannot escape us. More and more, through business, 
education, the arts and religion, we are to form rela- 
tionships with the people of every land, regardless of 
race. Improved methods of transportation, commerce, 
communication, and the press have actually asso- 
ciated the different races of the earth, to an un- 
paralleled extent, and will continue still further to 
mingle these races in the years just ahead. Are we 
adjusting thought and conduct, with any reasonable 
adequacy, to this inescapable future? When one re- 
calls, for example, the significance of the problems of 
immigration in the United States, in Canada, in Aus- 
tralia, in South Africa, «in the tropics, in Manchuria, 
and Formosa, when one recalls the tremendous reach 



48 MISSIONARY EDUCATION 

of the Negro problem alone in the United States and 
in South Africa, and the significance of the other un- 
avoidable race and caste problems involved in the 
commercial, diplomatic, police, sanitary, intellectual, 
philanthropic, and religious relations of the races, he 
cannot shut his eyes to the deep seriousness of the 
challenge which is brought to the civilizations of the 
present day by this enormously increased association 
of the races. 2 

What is the significance of this fact for our friend- 
ships? What does it hold for the mutual understand- 
ing of the races and for international peace? What 
new opportunities does it present for making Christ 
known to the world? 

The Basis of Friendship. The best elements in our 
lives are released only in friendly relations. We reveal 
the deepest and noblest parts of our natures to our 
closest friends. In fact, the degree to which we reveal 
our real selves is often the indication of the strength 
of the fellowship. Miss Grace Dodge, a sketch of whose 
life is found in Miss Burton's Comrades in Service, 
often said, "A friend is one who knows all about us 
and loves us just the same." This fact, which is so 
evident in our own homes and with our neighbors, is 
also true of our personal and group relations to the 
other peoples of the world. We ourselves will reveal 
the best elements of the American people, and in turn 
will release those great vital human forces for good in 
other peoples, only when we have established friendly 
relations with them. Suspicion must be cleared away, 
and there must be spontaneous contributions of each 

* Henry Churchill King, The Moral and Religious Challenge of Our Times, p. 33. 



FKIENDLINESS 49 

group for the welfare of the other in real friendship 
before the world will have given to it the best in all 
the races. 

The Choice of Companions. A little fellow who is in- 
clined to be companionable must be taught to be dis- 
criminating in the choice of his friends. But what is 
to be the basis of the choice? What will to-morrow 
demand of us in the choice of our friends? Is it to 
be according to race, wealth, station in life, or inherent 
worth? Starting with the simplicity of the child's 
friendships, can he be taught to choose those who are 
honest, upright, and noble without reference to racial 
distinctions ? 

"Shine on me, Secret Splendor, till I feel 
That all are one upon the mighty wheel. 
Let me be brother to the meanest clod, 
Knowing he too bears on the dream of God, 
Yet be fastidious, and have such friends 
That when I think of them my soul ascends." 8 

The Cultivation of Friendliness. How, then, may we 
strengthen this tendency to seek the companionship of 
others and make it a force in religious education ? 

1. Let us teach respect as the basis of true friend- 
ship. While recognizing their need of Christ, let us 
in all discussions, stories, and observations, emphasize 
the best in all people of whatever race. Do not magnify 
the differences in dress, speech, living conditions, and 
other nonessentials which are likely to savor of "the 
holier than thou" attitude. Much of our missionary 
instruction has in times past been composed of com- 
parisons between the way foreign people live and the 

t Edwin Markham, The Shoes of Happiness and Other Poems, p. 103. 



50 MISSIONARY EDUCATION 

way we live, and sometimes with the flavor that we 
have the best way, and these poor little creatures on 
the other side of the world are far inferior to us. If 
curiosity is aroused by such differences, it should 
lead to further investigation of a sympathetic sort 
rather than become a factor in the spirit of aloofness 
which sometimes characterizes our children. Much of 
the prejudice of our people to-day against the Chinese 
is due, no doubt, to the fact that the only Chinese our 
people have known is the laundryman, and they have 
not genuinely known him, and also that years ago the 
only current Chinese story was that the race was given 
to eating rats. Would not these two factors help to 
explain the attitude of the women to the Chinese stu- 
dens referred to above? 

The extent to which we may be mistaken and the 
danger of drawing generalizations may be realized 
from the following composition which an American 
teacher in Peking secured from one of his pupils when 
a class submitted their impressions of foreigners and 
of Americans in particular. 

What I Think About Americans, Etc. 

Japanese customs are nearly the same as our country, but 
they love cleanness and also fond of swimming. The German 
people so love their moustache that every morning they do 
nothing but comb their moustache. The English soldiers play 
football every day, but the well educated people are fond of 
tennis. The Americans are a country of much interest. They 
are famous for their baseball and dancing. Turks, Fins and 
Laplanders all have dirty clothes on and are not so wise as 
French, etc., that they are hired for waiters and slaves. 

That Americans are quite clean, like the Japanese, and eat 
clean food so they have little time to catch ill. Americans 



FKIENDLINESS 51 

take their wives whenever they travel. Most of the Europeans 
have beards, but the Americans shave every day. 

Women of America bind their waists very tightly so that the 
short circumference appear. There are two very wonderful 
customs, that is the Chinese women binding their feet and the 
foreign women binding their waists. Each of these customs is 
very bad. I hope Chinese and foreign women abandon these 
customs. Also American men have strange custom to go high, 
under the chin with very hard cloth which is called collars. 

Dresses and ornaments are exceedingly nice in America. 
The English have no means to that but their good eating is 
much more expensive than the Americans. 

2. Let our boys and girls understand that practically 
all the peoples of the world have made some contribu- 
tion to its progress. They may find a basis for respect 
in the important contributions to literature, music, 
art, science, and the interpretation and ideals of life 
and religion which have come to us from all the 
nations of the world. 

No one recognized this truth more clearly than the 
late Booker T. Washington. He clung tenaciously to 
his cardinal principle, that the peaceful relations of 
his own race with the white people could be founded 
only on the basis of mutual respect, and that the only 
way for the Negroes to win the respect of the whites 
was to attain self-respect through self-support, and the 
qualities essential to self-support. He looked on every 
Negro home, however humble, in which dwelt industry, 
honesty, and the domestic virtues as a center of hope 
and safety for the race. It was his good fortune to 
see thousands of such homes founded by the men and 
women for whose schooling in manhood and woman- 
hood he had labored. And he saw also steadily in- 



52 MISSIONARY EDUCATION 

crease the percentage of whites in the South who recog- 
nized the soundness of his idea, and were ready to aid 
in extending it. Since the two races must live to- 
gether, this contribution to a peaceful and orderly 
common life must be held to be of substantial and 
enduring value, for which both races are deeply in- 
debted. 

Writing of quietism in India, an ideal of life which 
extols the passive virtues as distinguished from the 
manly, aggressive ones, Dr. Jones says: "I am in- 
clined to believe we of the West have few things of 
greater importance and of deeper significance to learn 
from the East than the appreciation of such graces of 
life as patience and endurance under evil. We stand 
always prepared to fight manfully for our convictions, 
and to obtrude them at all points upon friend and foe 
alike. It is not the nature of the East to do this. We 
say that he has no stamina. We call him, in oppro- 
brium, 'the mild Hindu.' But let us not forget that he 
will reveal tenfold more patience than we under any 
trying circumstances, and will turn the other cheek 
to the enemy when we rush into gross sin by our haste 
and ire. He is one of the hemispheres of a full-orbed 
character. Ours of the West is the other." 4 

Dr. Charles Cuthbert Hall, writing of the possible 
liberation of the latent powers of insight and worship 
is the glowing soul of the East, quotes the following 
prayer, from the Prayer Book of Babu Keshub Ch under 
Sen, a Hindu, to whom, in part, the vision of Christ 
came, written by his own hand, as a symbol of reli- 
gious insight and experience outside of Christianity, 

« John P. Jones, India, Its Life and Thought, p. 233. 



FKIENDLINESS 53 

which seemed prophetic of greater spiritual unfoldings 
yet to proceed from the heart of India. It is called 
a "Congregational Prayer/' for the Brahmo Samaj, one 
of the reform movements in Hinduism : 

We thank Thee, O Beneficent God, that Thou hast gathered 
us again in this sacred place of worship to glorify and adore 
Thee. The blessed hour to which we were earnestly looking 
forward amidst the anxieties and troubles of the week has now 
arrived. Permit us to approach Thee, and prepare our hearts 
that we may feel Thy sacred presence. O Thou, Light and 
Love, Thou art everywhere; Thou art before our eyes in all 
the objects we behold; Thou dwellest in the inmost recesses 
of the heart. Everywhere is Thy benignant Face, and Thy 
loving arms are around us all. Help us so to concentrate our 
souls in Thy all-pervading Spirit, so to feel Thy holiness and 
purity that each corrupt desire, each worldly craving may 
perish, and all the sentiments and feelings of the soul may be 
brought to Thy feet. May not the pleasures which we now 
enjoy in Thy company be transitory; may they sweeten our 
whole lives and continue to endear Thee to us everlastingly. 
Vouchsafe to keep us always under the shadow of Thy pro- 
tection, and guide our steps in the thorny paths of the world. 
Amidst the woes and sufferings of the world be Thou our joy; 
amidst its darkness be Thou our Light; amidst its tempta- 
tions and persecutions be Thou our Shield and Armor. Pro- 
mote amongst us goodwill and affection, sanctify our dealings 
with each other, and bind us into a holy brotherhood. May we 
aid each other in doing and loving that which is good in Thy 
sight. Teach us, O Lord, to spend all our days in Thy service, 
and aspire to be partakers of the rich bounties and lasting 
joys of the next world. Be thou with us always, Thou Affec- 
tionate Father, and enable us to grow steadily in Thy love. 
Bring all men under the protection of the true faith. May 
Thy dear Name be chanted by every lip, and mayest Thou find 
a temple in every breast. And unto Thee we ascribe everlast- 
ing glory and praise. 6 



* Charles Cuthbert Hall, Christ and the Human Race, p. 231. 



54 MISSIONARY EDUCATION 

3. We must frankly inform our boys and girls re- 
garding the causes of the shortcomings and weaknesses 
of those peoples whom some may deem inferior. In 
after life such information may become the basis of 
interest in moral and social problems. If some of our 
foreign-born children are uncleanly and unattractive, 
we owe it to our American boys and girls to inform 
them of the real reasons for these conditions. This 
cannot be done in a sentence or in a "five-minute talk." 
It must be considered adequately enough to prevent 
such facts from becoming elements in forming racial 
prejudice. Furthermore, the foreigners we see about 
us are not always representative of the highest quali- 
ties of racial character and cannot interpret correctly 
their people as a whole. 

4. Let us give our boys and girls a chance to play 
the games of the world. In such play, the child will 
find one additional bond of human fellowship. It is 
reported that the American game of baseball has been 
a most positive civilizing influence in the Philippine 
Islands, China, and Japan. American and English 
athletic games in the universities of the Orient have 
created a new human touch with the West. The same 
influences may reach our own boys and girls through 
the playing of the games of other nations. In Children 
at Play in Many Lands, by Katherine Stanley Hall, 
are descriptions of fifty-six games adapted for use 
among American children. 

5. We of the old American stock (the name of the 
author of this book is Diffendorfer, although his ances- 
tors came in 1768 and participated in the American 
Revolution) must forsake our clannishness. Mary 



FKIENDLINESS 55 

Antin's The Promised Land, and They Who Knock at 
Our Gates, Professor Steiner's numerous books, and 
many other similar appeals, ought soon to impress us 
with the significance to the immigrant stranger, of 
early friendly approaches on our part. 

6. In cosmopolitan communities, such as exist now- 
all over America, it would be desirable to arrange for 
community celebrations or meetings in which all the 
people of the community may take part. This would 
make it easier to develop friendships and to liberate 
the forces which are inherent in many groups of people, 
but which never have any opportunity for expression. 

"In the recent holiday season, there were municipal 
Christmas trees in many places over the country. In 
some communities, questions arose as to whether those 
Christmas trees were religious or civic. Churchmen 
often insisted that they must be regarded as religious, 
while the civic authorities contended that they were 
secular. As a result of such controversy, it may have 
happened (as so often and so tragically happens) that 
the good thing itself was made impossible by the con- 
tention over it. But these Christmas trees could not 
be civic in the best sense without being religious, nor 
could they be most truly religious without being com- 
munal. The Christmas tree embodies the ideals of 
community life at its best. It is representative of 
youth, of cheer, and of good will. It is a symbol of 
the new civic conscience, of the new ideals permeating 
the whole people. Were religion divorced from civic 
and patriotic interests, it would become a meaningless 
travesty. These two things are one. The aspirations 
which pulse through civic life, toward neighborhood 



56 MISSIONAKY EDUCATION 

and individual welfare, toward more adequate living, 
and more satisfying conditions for all the people of 
the community, these are the objectives of religion. 
They express the quest for life, the embodiment of the 
dreams, longings, and aspirations of our nature, upon 
which religion founds itself and upon which alone it 
can keep itself fresh, vital, and significant/' 6 

7. Let each American child, wherever possible, have 
several friends among the peoples of other races. With 
proper caution as to health and morals in youths and 
warning regarding undesirable mixed marriages, there 
is no greater enriching factor in life than friendships 
among widely differing races. Usually parents and 
educators are on opposite sides of this policy, but un- 
less some mutually satisfactory ground may be found, 
what is our outlook for the necessary intermingling 
of the races in the world of to-morrow? 

Foreign Students in the United States. A new atti- 
tude and basis of interracial friendship is now to be 
found in the foreign students who come to America to 
study in our institutions, or on government commis- 
sions, or for religious meetings. 

Fully six thousand students from abroad are en- 
rolled in the colleges and universities of the United 
States. They represent practically every one of the 
twenty-one Latin-American republics, the Philippine 
Islands, China, Japan, India, Africa, the Turkish 
empire, and many European nations. Over three hun- 
dred have registered in the University of California, 
nearly as many in New York, Philadelphia, and Balti- 
more, while scores are crowding into the great State 

6 Edward Scribner Ames, The Higher Individualism, p. 122. 



FRIENDLINESS 57 

universities and technical schools. The immediate 
future will no doubt show a much larger number of 
students of all nations attending college in Uncle 
Sam's domain. Five years ago there were about one 
thousand; to-day there are six thousand, five years 
from now there will be fully ten thousand. 

The foreign students in the United States are the 
best of their native lands, for they are the pioneers; 
they have left home, family, and friends to come to 
a strange land for training that will enable them to 
accomplish greater results in their professions, and 
render better service to their fellow men. Practically 
every course offered by our universities has been fol- 
lowed by these students; courses in engineering, agri- 
culture, medicine, dentistry, commerce, and economics 
are the most popular. 

When they go home these students are authorities 
upon America. Naturally, their impressions of Amer- 
ica become the accepted view of the United States in 
all parts of the world. More and more each year the 
attitude of the Far East and of Latin America and, 
to a more limited degree, of all Europe, is influenced 
by its American students who, returning, have spread 
abroad their ideas about us. 

These students, not intending to settle in America, 
impose upon us the added obligation of giving them 
the best in ourselves and in our Christian civilization. 
We want them to see the inner springs of our life and 
not its surface simply. In one of our schools the visits 
of Oriental student girls to some American homes 
were curtailed because the influences were disappoint- 
ing, and in some cases degrading. 



58 MISSXONAKY EDUCATION 

A man who knows said not long ago, "One American- 
educated Chinese who comes back to us a strong, con- 
secrated Christian is worth more than a whole mission 
station." 

Here also is an opportunity for modifying the 
thought and attitude of almost our entire student popu- 
lation, and through them homes, schools, and churches. 
At a recent student summer conference, a delegate 
heard for the first time a speech from an Oriental 
student. He now testifies that his whole attitude to- 
ward the Orient has been changed. An indemnity 
student from China matriculated at one of our great 
universities. His first entrance to the men's dining 
hall called forth a storm of protest. "This dining-room 
is for white students only," was the cry, and the Chinese 
boy, downcast but courageous, went to a nearby restau- 
rant and worked harder than ever. "I'll overcome 
this prejudice," was his resolution. Midyear exams 
found him at the head of the class, and before the year 
was out he was popularly proclaimed by all the student 
body. 

The Committee on Friendly Kelations Among For- 
eign Students in New York desires to be practically 
helpful to these students from abroad now enrolled in 
the institutions of the United States and Canada. To 
this end they have invited the cooperation of all who 
have social contact with them. 

This committee has prepared a series of suggestions 
for our American students, which in their spirit and 
main principles could be adopted by all who live in 
communities where there are "foreigners" : 

1. Do all in your power to get well acquainted with foreign 



FKIENDLINESS 59 

students; address them by name; be sympathetic and call on 
them frequently in their own rooms. 

2. Appoint a committee on work among foreign students. Be 
sure that one or more foreign students are on this committee, 
and that all others are free from the spirit of patronage. 

3. See that foreign students have satisfactory living accom- 
modations. 

4. Assist them with opportunities for employment and self- 
help, if needed. 

5. Promote their acquaintance with other students. 

6. Provide assistance in their studies, especially by tutoring 
them in English. 

7. Arrange receptions for them in the Association, and in 
private homes. 

8. If you hear of offensive conduct on the part of American 
students or professors, go to the offender at once, and if pos- 
sible see that matters are adjusted. 

9. Facilitate the investigation by foreign students of indus- 
trial, social, moral, and religious problems. 

10. Acquaint them with agencies and means employed to 
regenerate society; for example: Churches, Christian Associa- 
tions, Playgrounds, Welfare work, Settlements, Charity Organ- 
ization Societies, etc. 

11. Give vocational guidance and advice regarding lifework. 

12. Avoid disparaging remarks concerning foreigners, their 
morals, ideals, religion, and customs. 

13. Advise foreign students regarding the best devotional 
and apologetic books and pamphlets. 

14. Endeavor to promote fellowship among all of the foreign 
students. 

15. Be prompt in rendering every possible attention and 
service to foreign students who are ill or in special need. 

8. Let us always teach God as the Father of us all, 
and that the children of whatever color or place of 
birth belong to his great world family. 

9. It is becoming more and more evident that "we 
are members one of another." Saint Paul in this verse 



60 MISSXONAKY EDUCATION 

(Eph. 4. 25) founded his argument for truthfulness of 
speech on the interrelations of men. We must point 
out continually that the welfare of each is bound up 
with the welfare of all, and that this is just as true 
of towns, States, and nations, trades, schools, and 
churches, as it is of individuals. 

10. Finally, in presenting Jesus Christ to boys and 
girls for their allegiance and loyalty, we must continu- 
ally teach Christ as the Saviour of the entire human 
race. 

A Letter from a Chinese Student. The following is an 
extract from a Chinese student's letter to his friend in 
the United States educated with him at the University 
of Pennsylvania : 

„ „ Tientsin, China. 

Esteemed Friend: 

... I detect in the tone of your letters an adroit solicita- 
tion on your part for what you will no doubt treat as a Chinese 
viewpoint of the lamentable sanguinary conflict — the war. I 
give it you only because you know that my views are not 
begot of any disposition other than to enter frankly into a 
discussion you invoke and which I myself would fain forego. 

"We Chinese have never adopted the theory that trade rela- 
tions will or can beget peace. A market for commodities is 
nothing other than a bone for hungry canines, and, like 
canines, the nations, other than our own, fling themselves 
upon the bone, then one upon another. Markets beget rifles, 
powder, guns, taxes. Trade relations instead of engendering 
peace, beget strife. When first the world beyond our own 
came to us it was for trade — opium, which they brought, we 
by Imperial Edict made contraband, a drug we found deleteri- 
ous to our people. Smuggling ensued. We took drastic meas- 
ures, and a seizure by us of the forbidden drug was made by 
England a pretext for war, and as a logical sequence of trade 
— war — England took from us our island of Hong-Kong. But 



FRIENDLINESS 61 

why review history of which you are conversant? Only in 
order that I may not draw conclusions from premises un- 
founded in fact. 

If commerce engenders strife, what is there in the warp and 
woof of your civilization that begets this menace to the uni- 
verse? Let me by comparison explain my point of view. With 
you the family is only a means to an immediate end — the 
protection of the child. Forthwith on arriving at the age of 
discretion the instruction of the child is intrusted not to the 
family, but to the state. The end of the state is to instruct 
the child how to "get rich" ; when the child marries, the family 
ties are broken, and you thus become a nation of units, each 
going his own way, but all in the one direction — toward wealth, 
ambition, strife, war. 

With us the child is taught by the parents to worship its 
ancestors (Were not the saints yours?) ; to honor and obey his 
parents. In marriage the family ties are not broken, the wife 
becomes a member of the husband's family, and the family in 
its ramification becomes with us, the nation. We are not a 
nation, we are a family. As units we may have our internal 
discords, but as a family we have a stability unparalleled in 
the history of the world. 

With us the individual may not have opportunity to accu- 
mulate wealth, but, unless there be famine in the land, he will 
not starve; and, free from the apprehension of starvation, he 
has time to contemplate something other than machinery and 
schemes to surmount, and thereby depress his neighbor. 

Our religion is Confucian, yours Christian. With us the 
moral relation — that is, the relation of one to the other — is 
primary; with you the commercial relation comes first. Gain- 
say not this, "for the tree is known by his fruit." In fact, I 
but give expression to a fact when I say that your nation was 
not founded on the moral code, but in an effort to stop a raid 
on your money-bags. The early colonial relations were the 
antithesis of "love one another." The Puritans of Massachu- 
setts detested the Cavaliers of Virginia, but when England, the 
same England that took from us our island, Hong-Kong, dipped 
her fingers in your pockets to extract therefrom taxes, the 



62 MISSIONARY EDUCATION 

touching of the pocketbook proved more efficacious than the 
precept of the Christ, in bringing into existence the confedera- 
tion of States that now typifies materialistic civilization. 

And these things I state as a preface for my viewpoint of 
this war. Christianity has had but little influence on govern- 
mental affairs. To us of the East the reason is obvious. Never 
was there a more lovable exponent of superhuman ideas than 
your Christ, and never was there a leader of thought who so 
emphatically repudiated your entire system of government. 
He repudiated the production, and therefore ignored the prob- 
lem, of the distribution of wealth — the ultimate end of the 
state. No, your nations are not founded on Christ. They are 
anti-Christ. Today it is not the desecration of the tabernacle 
within the cathedral of Rheims your public press and maga- 
zines deplore, but, rather, the destruction of the architecture 
inclosing it. 

If the thought and expression of "the press" of your nation 
is a reflex of that of the citizens, then Christianity in precept 
to-day is one thing and in practice another, for sentiment is 
as expressive of a mental condition as is the overt act. 

And, frankly, is not this your knowledge from observation? 
Who among you hold in contempt the world's prizes? 

And of what avail are virtues that leaven not the entire loaf? 
In concluding this, a Chinese viewpoint of the war, I am con- 
strained to say that to us of the East it appears to be but the 
logical sequence of your civilization, the basic principle of 
which is avarice on earth and happiness in heaven. And as 
day by day, free from the strife and turmoil of ambition, the 
Chinese enjoy that peace of mind which your philosophers 
describe as "passeth all understanding," we can but invoke the 
hope that your expectations of the future may be sufficiently 
great to justify the debauchery of the now. 

I have thus written, my friend, not to chide. I believe I 
express the thought of the East, and with it I send you my 
felicitations and love. Nothing will strain the ties that bind 
us to our Alma Mater, and nothing lessens my regard for my 
friend. 

(Signed) Mot Culey Lum. 



FRIENDLINESS 63 

FOR FURTHER STUDY AND DISCUSSION 

1. If we cannot establish friendly relations with the 
people of all races, what other course are we to pursue ? 

2. What would you include under "friendly rela- 
tions"? 

3. Do you know a young man or woman who finds 
it difficult to make friends? What has been the early 
training? 

4. Does being an only child have any effect upon 
social development? What effect? 

5. Observe instances of chums. On what basis are 
they constituted? 

6. What contributions in the arts, sciences, and 
literature have come to the world from the American 
Indians, from the Negroes, the Japanese, the Chinese, 
the Persians, and the Indians? 

7. What do the parents of your community say re- 
garding the association of their children with those of 
foreigners ? 

8. If a young man should show you the prayer by 
Babu Keshub Chunder Sen, and should say, "Is it not 
a real prayer?" What would you say ? How could you 
use the prayer in your class or church school ? 

9. What would be the probable effect upon Americans 
if the suggestions of the Committee on Friendly Rela- 
tions were carried out? 

10. If you had received the letter from the Chinese 
student, would you show it to your friends? Would 
you read it in the church school or church services? 
How would you preface it ? 

11. What difference will friendship based upon re- 



64 MISSIONARY EDUCATION 

spect make in our proclamation of Jesus and his teach- 
REFERENCES 



ings? 



Fundamentals of Child Study. Edwin A. Kirk- 
patrick. Chapter VII, Section II, treats of the develop- 
ment of the Social Instinct. 

The Moral and Religious Challenge of our Times. 
Henry Churchill King. A presentation of world con- 
ditions in which we are, and a thoughtful interpreta- 
tion of their problems. The book had its nucleus in a 
paper read before the Religious Education Association, 
upon "The Future of Religious Education." 

India, Its Life and Thought. John P. Jones. The 
first sentence of the Preface is : "To the people of the 
West, the inhabitants of India are the least understood 
and the most easily misunderstood of all men." 

World Outlook. A new monthly missionary maga- 
zine published by the Board of Foreign Missions of 
the Methodist Episcopal Church. 

Children at Play in Many Lands. Katherine Stanley 
Hall. Accurate descriptions of games of different peo- 
ples which may easily be played by American children. 

The Higher Individualism. Edward Scribner Ames. 
A series of essays giving a philosophical interpreta- 
tion of the relation of the individual to society. 

Christ and the Human Race. Charles Cuthbert Hall. 
Already noted. 



CHAPTER III 

THE AWAKENING AND EXTENSION OF 
SYMPATHY 



BROTHERHOOD 

A brother of all the world am I, 

Over the world I find mine own, 
The men who come from the lands that lie, 

In the bitter belt of the frozen zone. 
The men who come from the dreamy South, 

Under the glowing sun's caress, 
"With swarthy skin and smiling mouth 

All brothers mine in a bond to bless. 

I honor the land that gave me birth, 

I thrill with joy when the flag's unfurled, 
But the gift she gives of supremest worth 

Is the brother's heart for all the world. 
So come, ye sons of the near and far, 

Teuton and Latin, Slav and Jew, 
For brothers beloved of mine ye are, 

Blood of my blood in a world made new. 

—Willys Peck Kent, 1913. 



CHAPTER III 

THE AWAKENING AND EXTENSION OF 
SYMPATHY 

There lived a few years ago in a village of the middle 
West a good woman who was known as "Aunt Emm." 
Young and old, rich and poor, and town and country 
folk all called her by that name. It indicated the place 
she had in the affection and esteem of all the people. 
Her personal character was irreproachable. She was 
honest, sincere, faithful, generous, and always helpful. 
She knew everybody in the community, and called them 
by name. She apparently had distinguishing charac- 
teristics which set her apart and made the people say, 
"There's nobody just like Aunt Emm." If there were 
sickness in any home, she was the first to offer help. 
If death brought sadness and sorrow, Aunt Emm was 
always present to bring hope, comfort, and courage. 
Her baskets of provisions found their way to the homes 
of the poor. She discovered work for the unemployed. 
She opened her home for meetings and gatherings of 
all sorts. Her flower gardens yielded their fragrance 
and color to sick room, library, and church. She could 
settle disputes and petty neighborhood quarrels and 
calmed the factions in school and church. She enter- 
tained lecturers, concert singers, and visiting clergymen. 
She gave generously to all good causes, supporting the 
church and all its enterprises. Her missionary zeal was 
widely known and she was envied because of her ac- 

67 



68 MISSIONARY EDUCATION 

quaintance with missionaries who had labored among 
strange people. These missionaries visited her on their 
furloughs, and were refreshed by rest in friendly sur- 
roundings. She was neither "home" nor "foreign." 
She knew no difference between the two. In all of these 
intimate contacts with the community, this good 
woman never imperiled the esteem and confidence 
which the people gave her. She was never in the way. 
Her "self" never protruded. The people always said, 
"Aunt Emm understands." 

What was the dominant quality of this rare Chris- 
tian character ? Was it something entirely instinctive ? 
If so, can it be developed in every person ? Some have 
said that Aunt Emm was "naturally" sympathetic. 
She herself recalled certain factors in her own religious 
training which made her particularly sensitive to the 
needs of others. In this beautiful life sympathy was 
not only strong, but its range was broad. It had been 
extended until it touched the whole circumference of 
experience. 

In order to answer these and other questions, let us 
consider in this study the nature of sympathy, how it 
may be awakened and how it may be strengthened and 
extended. 

The Nature of Sympathy. Sympathy is the tendency 
to feel as others feel. It is classed by some psycholo- 
gists as one of the social instincts. Professor James 
includes it in his list, 1 and Professor Kirkpatrick gives 
it extended discussion along with companionship, love 
of approbation, and altruism. 2 Others state that sym- 



i William James, Principles of Psychology. 

2 Edwin A. Kirkpatrick, Fundamentals of Child Study. 



SYMPATHY 69 

pathy is not an instinct or a tendency. Ribot says, 
on the contrary, that it is a highly generalized psycho- 
physiological property. "Sympathy, in the etymolo- 
gical sense, which is also the complete one, consists 
in the existence of identical conditions in two or more 
individuals of the same or different species. If we try 
to follow the evolutions of sympathy, from its most 
rudimentary to its highest forms, we distinguish three 
principal phases. The first, or physiological, consists 
in an agreement of motor tendencies; the second, or 
psychological, consists in an agreement of emotional 
states; the third, or intellectual, results from a com- 
munity of ideas connected with feelings and move- 
ments." 3 Sympathy is closely related to, and probably, 
to some extent, the product of reflex imitation. The 
child reflects the emotional expression of others and, 
as a result, feels somewhat as they do. In a home where 
there are several children, if one is being punished, the 
others may cry as loudly as the one punished. One 
may smile or laugh with glee if he hears or sees a group 
enjoying a joke, even though he does not know what 
was said. 

All agree that sympathy is one of the most impor- 
tant manifestations of emotional life. It is the basis 
of the tender emotions and the altruistic feelings and 
constitutes one of the foundations of social and moral 
existence. Whether instinctive or an emotional 
property, sympathy is developed in accordance with 
our ability to call it forth and give it expression. 

In the deepest sympathy, a person consciously repre- 
sents others as having feelings like his own. Sympathy 

3 ThSodule Armand Ribot, Psychology of the Emotions, p. 230ff . 



70 MISSIONAKY EDUCATION 

is not only reflecting in ourselves the feelings and atti- 
tudes of others. It is more than putting ourselves in 
the other fellow's place and imagining how we would 
feel if we were in his condition. It is a step farther. 
It is representing the other fellow as having feelings 
like our own if we were in his situation. This is the 
sympathy that "understands." The lack of it is appar- 
ent on every side. 

One of my theological seminary classmates was a 
Chinese student of rare ability. With his wife, a shy 
little creature from our American point of view, and 
their beautiful little girl, he lived "out in town." It 
was before the Chinese revolution, and he wore the 
Chinese dress of the student class and retained his 
queue. One day, he and his wife came to our home to 
make a call. At once I noted that he had donned 
American clothes and his queue was gone! I had al- 
ways admired his dress, and rather envied the privilege 
of wearing, at least for formal occasions, something 
like the exquisitely beautiful garments of a Chinese 
gentleman. I tried to secure from my friend reasons 
for the change. After much hesitancy he admitted that 
he had withstood the taunts and insults of our Amer- 
ican boys as long as possible. They hooted at him on 
the streets and called him "chink." They threw mud 
on his garments, pulled his queue, and then ran away 
to hide from his sight. Grown men, also, stared and 
remarked at him as he passed. No one of them could 
either put himself in his place, or could imagine that 
Hwang felt just as we would in similar circumstances. 

A few years ago, in the day coach of a crowded pas- 
senger train, I observed three Italian women with some 



SYMPATHY 71 

children, who, judging from their immigration tags, had 
probably just arrived in America and were journeying 
to join their husbands in one of our large manufactur- 
ing cities. They sat in the forward end of the coach 
near the door. Everything was strange to them. Evi- 
dently, they were perplexed and worried for fear they 
would not get off at the right station. Each time as the 
trainman called a station in words which the most ex- 
perienced of us could scarcely understand, one of the 
women would repeat to him the name of the city of 
their own destination. This tried the patience of the 
trainman. He endeavored to make them understand. 
He explained in long involved sentences, and then he 
grew louder in tone of voice, and finally was gesticula- 
ting and yelling wildly at these increasingly frightened 
women. They just sat and looked at him blankly, at 
which he was the more enraged. He, like so many other 
Americans, thought people who did not know English 
were stupid, and the way to communicate with them 
is to yell at the top of the voice. Later, I was bold 
enough to inquire of the trainman if he had ever 
traveled in a foreign country where he did not know 
the language. He had not. I asked if he had ever read 
of the plight of any of his fellow countrymen in such 
circumstances. He had not heard of such a thing. 
Americans would have better sense than to get into 
such experiences ! 

Missionaries everywhere assert that the task of evan- 
gelization is made the more difficult, because some from 
a so-called Christian country have not revealed the 
simplest elements of Christian character. 

The Awakening of Sympathy. Sympathy is aroused 



72 MISSIONARY EDUCATION 

by modifying the pupils' environment through a widen- 
ing and deepening of experience. The tendency to 
sympathize is not strengthened through any academic 
discussion of the word. No dictionary definition or 
encyclopaedia article well mastered, or the mere learn- 
ing of verses or phrases about sympathy will insure 
a sensitive heart. Boys and girls must be given an 
opportunity actually to sympathize, and this can come 
only through everwidening experiences. The hermit 
or recluse may have read all the books on the subject 
and still be without human sympathy. An only child 
is liable to lack breadth of sympathy. One of the 
saddest characteristics of the institutional orphan is 
the lack of appreciation of the joys and sorrows of 
others. A struggle for a livelihood or other economic 
pressure, especially when it begins early in life, is 
likely to harden the heart and prevent an appreciation 
of the finer sentiments. The protected children of the 
rich, if scattered through the masses of the people, 
would probably be lonely. When Marie Antoinette 
was told that the starving peasants of France had no 
bread to eat, she asked, in all simplicity, "Then why 
do they not eat cake?" She lacked the social experi- 
ence necessary for sympathy. On the other hand, one 
cannot fail to note the keen appreciation of those ex- 
periences in others which at some time or other have 
been ours. The poor respond to the appeals of the 
poor. The rich are likely to rejoice in the excesses of 
their kind. The laborers pour out their savings for 
the relief of their friends. A mine owner once said to 
me in his own home, "I have a strong feeling for the 
poor fellows [his miners]. Theirs is a hard lot. To 



SYMPATHY 73 

lie on your back or crouch on your knees with pick 
in hand and dig out a day's wages from a dark, narrow, 
and damp tunnel in the depths of the earth is earning 
your bread in sorrow. I know, because I was there 
once myself !" 

The Expression of Sympathy. When once aroused, 
sympathy must be given expression. The native ten- 
dencies, like sympathy, manifest themselves early in 
life. "A child's sympathies," says Elizabeth Harrison, 
"can be attracted toward an object, person, or line of 
conduct much earlier than his reason can grasp any 
one of them. He can love before he can understand." 4 

Each manifestation of sympathy must be utilized in 
some way. The feeling must not evaporate before it is 
directed into some practical outlet. It is through ex- 
pression that the impulse grows strong, like the 
muscles, in exercise. If aroused and no such oppor- 
tunity is given, it will be more difficult to get the same 
response on another similar occasion. In the course of 
time, under the same conditions, the impulse will 
atrophy and the result will be the man indifferent to 
human joy and sorrow, hard-hearted and cold and 
unmoved by all the glow of life about him. "Not to 
put the feeling into action is to weaken its impulsive 
power when next felt ; to concrete the feeling in action 
is to form a pathway of discharge for future similar 
deeds of service." 5 

The little shepherd, in the old day-school reader 
story, just for sport cried again and again, "The wolf ! 
the wolf !" when there was no wolf. At last, when the 



4 Elizabeth Harrison, A Study of Child Nature, p. 62. 

6 Herman H. Home, Psychological Principles of Education, p. 234. 



74 MISSIONARY EDUCATION 

real danger appeared, the countryside did not respond. 
So it is with sympathy. 

Sympathy and Reverence for Personality. Sympathy 
is given added meaning through the cultivation of ap- 
preciation for one's own inherent worth. The value 
we have in our own eyes is bound intimately with our 
feeling toward others. President Henry Churchill King 
makes reverence for personality the guiding principle 
in ethics and religion. "The only measure of other 
men too that one possesses is himself. One can inter- 
pret the Golden Rule itself, and the measure of his 
obligation to others, only in terms of his own claim on 
life. To put that claim low, to despise one's self, to 
turn one's back on one's divinely given task, is to end 
with a like contempt for others and to surrender the 
very basis of character." 6 There is a vast difference 
between appreciation of one's inherent worth and that 
which we call self-centeredness, self-conceit, and selfish- 
ness. The latter do not regard the rights of others. 
True appreciation of one's self is the measure of our 
value of other selves, and the basis of our regard for 
their rights. A study of the biographies of men and 
women who have understood the deepest human needs 
and worked to relieve them will reveal that they not 
only "counted their lives not dear unto themselves," 
but they also did count life in its fulness and abundance 
as the richest inheritance of the children of God. For 
example, study Lincoln, Tolstoy, Livingstone, Lord 
Shaftesbury, Clara Barton, Chinese Gordon, Ion Keith 
Falconer, Coleridge Pattison, and Jacob Biis. The 



6 Henry Churchill King, The Moral and Religious Challenge of Our Times, p. 10 



SYMPATHY 75 

latter wrote How the Other Half Lives, because he him- 
self had learned to know what life meant. Further- 
more, our sympathy with backward and struggling 
races is sometimes increased by a knowledge of the 
long, hard road over which our own ancestors have 
trod, and the price they paid for that degree of civiliza- 
tion and religion which we ourselves now enjoy. Simi- 
larly, an acknowledgment of our own shortcomings, 
rightly appraised in the light of our highest ideals, is 
an important factor in breadth of sympathy and toler- 
ance. It was this which gave significance to the 
breadth of the sympathy of Jesus. The unique con- 
ception of life which Jesus brought to the world is the 
worth of every individual, and the value of human life 
for its own sake. Plato's ideal republic gave the gov- 
ernment of the many into the hands of a few. Jesus 
alone recognized the worth of every man — an idea not 
to be found elsewhere in the Roman empire. The final 
responsibility for the acts of life is with the indi- 
vidual. Men must, therefore, not only be independent 
in their thinking, but also more tolerant, more sympa- 
thetic in their attitude toward others. On this basis 
there is added significance to the breadth of the sym- 
pathy of Jesus as evidenced in his attitude toward 
publicans and sinners, the woman of Samaria, the 
Syrophoenician woman, the rich young ruler, and the 
motley crowd of poor, sick, and sinful folk. 

We will teach, therefore, the dignity and worth of 
life to our boys and girls. We will show them the 
significance of all that life yields to them. We will 
help them to grow in self-rpspect and personal in- 
tegrity. 



76 MISSIONARY EDUCATION 

The Range of Sympathy. The range of the pupil's 
sympathy may be enlarged until it is as big as his 
world. One frequently observes a man whose business 
makes it necessary for him to think in terms of his 
own city, his State, nation, and other countries of the 
world. He may either be buying or selling among all 
the different races of men. It is not uncommon to find 
such a man saying, "I do not believe in foreign mis- 
sions." Conversation will usually show that he has 
not considered carefully the problems of comparative 
religion, or the argument for or against foreign mis- 
sions. He may have abundant and accurate informa- 
tion regarding foreign peoples, but his knowledge of 
their need of Christ is probably very limited. The 
range of his sympathy and the circumference of his 
religious outlook have never grown commensurate with 
his world. The we-feeling never prevailed in the 
larger phases of his life. In the growing days of child- 
hood and youth, while all the rest of his world was 
enlarging, his religion and his impulses to unselfish 
service were either neglected or limited in range. The 
author has personally investigated a number of such 
cases of missionary indifference among adults, and has 
found the above to be true in each instance. The obli- 
gation, therefore, upon Christian leaders is to present 
the needs of the world in accordance with the expand- 
ing social and intellectual life of the child. "Here, 
then, we reach the statement of our problem in de- 
veloping the altruistic feelings. It is, namely, to effect 
widely and surely the transition from the characteris- 
tic egoism of childhood to the altruism of youth and 
manhood, to supplement regard for self by regard for 



SYMPATHY 77 

others." 7 In a recent attractive and valuable discus- 
sion I find one of the results to be striven for in moral 
education stated in a fashion to illustrate the idea of 
altruism, "The gradual extension of sympathy (or of 
personality) over an ever- widening area of life, so that 
the individual comes to feel the pain and the joy of all 
other lives as somewhat like his own." 8 

Before we can ever hope for the we-feeling to extend 
to the remotest interests, the sense of personal achieve- 
ment must be more and more allied with fellow-feel- 
ing. As long as each one pursues success for its own 
sake, amasses money for his own satisfaction, or wins 
admiration for his own glory, there can be little or no 
extension of sympathy. "The sort of ambition con- 
genial to the we-feeling is one directed toward those 
common aims in which the success of one is the suc- 
cess of all." The Hungarian patriot, Kossuth, ex- 
plained the ardor of his public speeches by saying, "I 
have millions of Magyars on my heart." "We must 
demand," writes Jane Addams, who lives close to the 
heart of the people, "that the individual shall be will- 
ing to lose the sense of personal achievement, and shall 
be content to realize his activity only in connection 
with the activity of the many." 9 

Sympathy and the Social Imagination. The broaden- 
ing of sympathy awaits the cultivation of the social 
imagination. The needs of people which occur under 
our own eyes usually receive the instinctive response. 
Our aim in missionary education is to extend this 



7 Herman H. Home, Psychological Principles of Education, p. 228. 

8 E. H. Griggs, Moral Education, p. 43. 

9 Jane Addams, Democracy and Social Ethics, p. 275. 



78 MISSIONARY EDUCATION 

response so as to cover the needs of far-off individuals 
and groups. It can be done only by training the pupil 
to imagine the experiences of those who, though far 
away, suffer the evils of famine, flood, fire, war, or the 
ravages of religious superstition. How the imagina- 
tion is to picture to us both the needs and values of a 
distant life is a difficult problem. 

Imagination is the process of forming images. 
Images are copies of percepts. One must have had ex- 
periences out of which the new image can be formed. A 
child imagines only that which enters his mind through 
sense impressions; that is, that which he sees, hears, 
touches, tastes, or smells. It is through these sense 
impressions that we form percepts, and when we revive 
these percepts we are imaging. We cannot here go 
into the whole question of cultivating the imagination 
and its relation to education. The subject has been 
covered thoroughly by Bolton in his Principles of Edu- 
cation, Chapters XVIII and XIX. 10 

The Extension of Sympathy. The question for us here 
is to help the child to revive his experiences in his 
relation to others, and his impressions of those far 
away, about whom he may have read or heard. How, 
then, may we utilize these images to extend the child's 
sympathy? 

1. We have already mentioned the effect of an ever- 
widening experience on the broadening of sympathy. 
If a child has been frightened by an imaginary spirit, 
then he may appreciate the child-like experiences of 
the Africans who live continually in the dread of un- 
seen foes. If a boy complains of the loss of school 

10 Frederick E. Bolton, Principles of Education, p. 464. . 



SYMPATHY 79 

through sickness, then he may understand how a 
Chinese boy would feel if he could not go to school at 
all. If he has broken his leg while coasting and has 
had it treated in a scientific modern way, he may 
imagine the need of those without modern surgery. In 
the same way, the joy of knowing that this is God's 
world, and that we are his children, may be contrasted 
with those into whose lives the light has never come. 
The point for the teacher is to connect the experience 
of the child by imagination to something either similar 
or in contrast to the child afar off. This visualizing 
of far-away needs after the analogy of well-known ex- 
periences brings the remote near. 

2. Cases of far-off needs, used as the basis of appeals, 
should be presented as vividly as possible, and in such 
concrete terms as to enable the child to construct his 
own mental pictures of them. The use of photographs, 
lantern slides, and objects with concrete stories make 
vivid pictures. In this connection note the following 
appeal. Do you think boys and girls would make the 
mental images asked for? Why? 

"SUPPOSING" IN CHINA 
Supposing you lived in a big county where there were only 
three Christian churches, and none of them within fifteen miles 
of your home, and no trained worker to send to your town, 
would you not feel the need of 

Another Evangelistic Missionary? 

Supposing you were a Chinese Christian father and you 
wanted to send your little boy to a Christian school, but there 
were not trained teachers enough to go around, and the nearest 
primary school was twenty miles away, would you not feel the 
need of Another Educational Missionary? 



80 MISSIONAEY EDUCATION 

Supposing you were a woman with bound feet in one of the 
many towns of that county, and all your life long you had only 
once seen the lady missionary, who left a great desire in your 
heart for better things, but you did not know how to realize 
them, would you not feel the need of 

Another Evangelistic Missionary? 

Supposing your little boy was very sick, and there were no 
foreign doctor within a hundred miles, and no Western-trained 
Chinese in all the length and breadth of your county, would 
you not feel the need of 

Another Medical Missionary? 

Supposing you were a Chinese Christian worker in that 
county, and the missionary adviser and counselor only had 
time to visit you twice in a twelve month, and then only 
stayed overnight, would you not feel the need of 

Another Evangelistic Missionary? 

Supposing you were a missionary doctor, with the pain and 
suffering of all this great region on your heart, and yet so busy 
at your dispensary and hospital that you could not stir from 
the city, would you not feel the need of 

Another Medical Missionary? 

Supposing you were one of three missionaries who had in 
charge a boarding school, -a trading school for Chinese workers, 
and the organizing and visitation of the evangelistic work in a 
region as big as Massachusetts, and that half the time there 
were only two of you, because the other one was home on fur- 
lough, would you not feel the need of 

Immediate and Adequate Reenf orcements ? 

3. One of the strongest factors in the broadening of 
sympathy is the use of educational dramatics. The 
pupil in a little play or demonstration must put him- 
self in the other fellow's place, think another's 



SYMPATHY 81 

thoughts, act according to another's impulses, and as- 
sume another's attitudes. In such a cultivation of 
the social imagination lies the justification for the 
use by the church of this method of education now 
being increasingly recognized in all schools. In 
order that such dramatics may truly educate and 
broaden the sympathies, the following suggestions 
are offered, especially for use with boys and girls and 
young people. 

(1) The right kind of a play should be chosen. It 
must accurately represent the phase of life portrayed. 
It must not be overdrawn as if to produce a melo- 
dramatic effect. For use with boys and girls, it must 
not attempt to interpret, philosophically, experiences 
beyond their comprehension, or to make generalizations 
out of a few glimpses into the lives of a small number 
of people. On the other hand, the play may represent 
others, especially those of other races in different sur- 
roundings, in those simple concrete situations which 
arise naturally out of our human relations, experiences 
analogous to their own or at least possible for them 
to appreciate at their own age. A good example is 
the little play, Just Plain Peter, by Janet Prentiss. 

(2) The first value in educational dramatics accrues 
to the player more than to the audience. "We are not 
to 'give a play,' but we are to study Chinese home life, 
and school life, and if we can master them, we may 
demonstrate them to our friends some evening in the 
future," would be the sort of attitude on the part of 
a group which would prevent exhibitions of vanity and 
personal self-glory in which lies the greatest danger of 
the method of dramatics. 



82 MISSIONARY EDUCATION 

(3) The educational value, therefore, lies in the work 
of preparation and not in the performance. The dif- 
ferent parts are studied and discussed by the whole 
group. All conversations are explained and all re- 
actions are noted. Peculiar expressions and attitudes 
are investigated and reported. There is little com- 
mitting of the parts, but instead the movement and 
meaning is mastered and then expressed in the pupil's 
own language. Missionary dramatics become the best 
sort of a mission study class, not so much for the study 
of history and geography, although it may contribute 
considerably to such knowledge, as of the manners and 
customs of the people including their attitudes and 
aspirations. 

(4) A whole evening, during the course of the prepa- 
ration, should be given to the study of the costumes and 
make-up. For most educational dramatics there need 
be little or no painting of the faces, a device necessary 
on the professional stage. When the costumes are first 
donned a social half -hour will help to make the players 
feel comfortable and overcome the funny aspect of 
seeing "John" dressed as a Burmese priest ! The acces- 
sories and stage settings should also be kept very 
simple. 

(5) At the time of the demonstration, before the 
play begins, let one of the participants go on the plat- 
form before the audience and tell the story of the play. 
Then, let him introduce the players, each one coming 
to the platform and making a characteristic bow as his 
name is called. When all have been introduced, let 
those participating in the first part arrange themselves 
for their performance. This device relieves tendency 



SYMPATHY 83 

to self-consciousness, and the embarrassment which 
always comes when a pupil first appears, especially in 
costume, and his friends in the audience discover him 
in a new role. The way is then cleared for an interpre- 
tation of the part assigned, which is the important 
thing in educational dramatics as well as on the pro- 
fessional stage. 

(6) "With little children the possibilities of a varied 
development and of the extension of sympathy are 
greatly increased by using "dramatic imitation." There 
is nothing from the preaching of a sermon, or the lead- 
ing of the choir to the running of a locomotive, or put- 
ing out a fire that a child will not imitate by the use 
of make-believe and symbolic movements. Dramatic 
imitation is spontaneous and original. The wise 
teacher merely stirs the imagination, supplies the 
material for dramatic representation, and gives occa- 
sional suggestions as they are needed. The great Bible 
stories, as well as those of missionary history and care- 
fully chosen stories of our present-day human relations, 
may all be dramatized by children. In so doing, 
through the cultivation of the imagination, we are 
helping children to put themselves in the place of 
others, to gain their point of view, and to understand 
the simple, homely, everyday acts of life, thus greatly 
increasing their usefulness in the world. 

4. Take advantage of current sympathies. When the 
ravages of fire, flood, disease, war, or unemployment 
stir the hearts of the people, the pupils in all of our 
schools should share in the opportunity to help. The 
amount of money is often comparatively small, but the 
reflex influence in the lives of the pupils cannot be over- 



84 MISSIONARY EDUCATION 

estimated. Current sympathies may lead to periods 
of self-denial, which, if utilized, should be offered to 
both rich and poor. 

5. As a rule, a kindly feeling always follows under- 
standing. With the enlargement of the range of knowl- 
edge there is a broadening of sympathy. Almost the 
first law in the development of sympathy is the giving 
of a thorough understanding of the persons and insti- 
tutions with which the pupils ought to sympathize. 
Suppose we should take our pupils into our confidence 
a little more in the organization and plans of home, 
school, and church? Would there not follow a keener 
appreciation of these institutions and what they stand 
for? I do not mean the imparting of information in 
an academic fashion, learning facts merely for the sake 
of knowing something. Information, in order to pro- 
mote understanding of right action, must be given in 
connection with the consideration of the act. Utilize 
the desire to organize a class to make known what 
the purpose and plan of work is to be ; take advantage 
of the church elections and permit the pupils to dis- 
cover what it is all about; when the church budget is 
being discussed and pledges are being made, every item 
should be explained, and full information given. It 
will readily be seen how this principle may be applied 
to the work of our missionary societies and various 
church organizations. The information is available, 
and the material is now attractive and convincing. 
The problem of the teacher is to connect the teaching 
of a lesson with some significant functioning on the 
part of the pupil so as to insure a proper understand- 
ing of both the conditions to be met and his own act. 



SYMPATHY 85 

There never was such opportunity to increase un- 
derstanding for the promotion of the we-feeling as now. 
Once distant peoples, Chinese, Japanese, Latin-Ameri- 
cans, and all others are now close at hand. Alienated 
classes, criminals, vagrants, the defective and the de- 
pendent, were never given so much attention. Maga- 
zines and daily papers abound in discussions of every 
phase of life in every land. World Outlook is the 
name of a new missionary monthly ; The National Geo- 
graphic Magazine definitely aims to spread knowl- 
edge of the world's people and places; Everyland has 
the gist of its significance for boys and girls in its 
name, adding to knowledge a Christian interpreta- 
tion of our interrelations as God's great family in 
every land. Through travel facilities and intercom- 
munication the world is being pervaded by a con- 
scious community of sentiment which tends toward 
kindliness. 

But, in spite of the growth of world sympathy, our 
life is still filled with a blighting individualism. Every 
man seems conscious only of his own struggle. Com- 
petition is so keen that it seems a celestial diameter 
from the realization of justice and cooperation for 
the common good. Our problem is more and more to 
bring a thrifty exploitation of private advantages to 
square with our world idealism and the sweep of 
democracy. 

6. An appreciation of the power to do things breaks 
down caste. Let us open our eyes to the presence of 
caste in all of our communities, and especially in our 
churches, where it hampers and hinders the efforts to 
establish the kingdom of God on earth. A local church 



86 MISSIONARY EDUCATION 

may be dominated by the rich, or the "first families," 
or a particular nationality. Any attempt to relate it 
to a cosmopolitan community — and where is there a 
community that is not such? — is usually attended by 
severe strain, if not disruption. I know of a church 
whose membership was reduced to a tenth of what it 
was in its former days of power and influence, while 
its community or parish increased its population ten- 
fold! The iron fence in front of its entrance was 
sarcastically typical of its own spirit. Its parish house 
was open to a few, the children of the old families, 
while hundreds roamed the streets and crowded the 
fire escapes of adjoining tenements. The problem of 
opening up that church, not only the building but the 
hearts of the people as well, was, first of all, the break- 
ing down of the caste spirit in the minds of its mem- 
bers. In the measure in which it has been accom- 
plished, it was done by promoting respect based upon 
a tactful display of the inherent qualities and the 
power to do things of the foreign children who were 
invited to its clubs and its Sunday school. 

A few years ago, a Chinese boy entered the high 
school of a New York suburban town. It was an 
innovation for the pupils to have a Chinese among 
them. None of them had ever had such an experience. 
Naturally, his associates looked askance at his coming, 
and were inclined to ridicule him. However, W. began 
his work and soon won the approval of his companions 
because of the good English he used. In fact, his lan- 
guage was of a better quality than that of many of his 
associates. His work in the schoolroom was of such 
a character that the students learned to respect his 



SYMPATHY 87 

mental ability. He completed his first course in three 
years. 

When candidates were called for the football team, 
W. responded. He had not had much experience, and 
although he was physically much smaller than any of 
the other young men, yet as a sprinter he far outdis- 
tanced the other fellows. His agility soon won for 
him the position of quarter-back, and before the season 
was half over he was the chief star on the team, play- 
ing quarter-back and giving signals. After the football 
season he also joined the basket ball squad, and before 
many weeks he was acknowledged by all of his com- 
panions as the finest player on the team, holding the 
position of forward. In the spring he entered baseball 
and played second base or shortshop, making a splen- 
did record. He was also a swift and accurate tennis 
player. During the spring of his graduation year, 
1915, he won the oratorical contest, declaiming "Hora- 
tius at the Bridge." As a fitting expression of his 
ability and popularity he was elected president of the 
High School Alumni Association. W. gained the 
respect of his fellow students by sheer ability in the 
classrooms and on the athletic field. His judgment 
was prized by all of the students, and in every respect 
he was a real leader. 

Thus, one of our high duties in religious education 
is to broaden the sense of kinship by wiping out all 
conventional distinctions, leaving only the functional 
ones. 

7. We must teach the unity of the race. By revealing 
the common nature of all men, by showing the com- 
mon purpose in all, and by offering opportunity for 



88 MISSIONAKY EDUCATION 

conscious unity of action, we promote the notion of 
common fellowship, a feeling that, after all, we are 
made of the same stuff. Such teaching need not mean 
that we shall agree with everybody, lose our discontent 
with things as they are, or that it is incompatible with 
opposition. A sympathetic world need not be a flabby 
one. But it does mean that our opposition will be in- 
telligent, that prejudice will be removed and our efforts 
constructive. 

"But how far, after all, is this brotherly and peaceful 
sentiment, ancient or modern, applicable to life as we 
know it? Is it feasible, is it really right, is it not a 
sentiment of submission in a world that grows by 
strife? After what has already been said on this, it is 
perhaps enough to add here that neither in the life of 
Christ nor in modern democracy do we find sanction 
for submission to essential, moral wrong. Christ 
brought a sword which the good man of our day can 
by no means sheathe; his counsels of submission seem 
to refer to merely personal injuries, which it may be 
better to overlook in order to keep the conflict on a 
higher plane. If we mean by Christianity an under- 
standing and brotherly spirit toward all men and a 
reverence for a higher life behind them, expressed in 
an infinite variety of conduct according to conditions, 
it would seem to be always right, and always feasible, 
so far as we have strength to rise to it." 12 

"O Blessed Son of God, 

In love and faith we plead, 
That thou wouldst bind our minds and hearts 
In Brotherhood of need. 



12 Charles H. Cooley, Social Organization, p. 204. 



SYMPATHY 89 

"Our Elder Brother thou, 

Whose heritage we share, 
Our kindred lives we offer thee, 
In Brotherhood of prayer. 

"Thou didst the will of Him 

Who sent thee from above; 
Thou sendest us, as he sent thee, 
In Brotherhood of love. 

"To serve thy kingdom, Lord, 
To quiet sin's turmoil, 
Do thou ordain and consecrate 
Our Brotherhood of toil. 

"Thou Man of Galilee, 

O wilt thou live again! 
Abide within, control, inspire 
Our Brotherhood of men." 

— H. L. Crain. 

FOR FURTHER STUDY AND DISCUSSION 

1. Compare the lives of Robert Louis Stevenson and 
Henry David Thoreau as to narrowness and breadth of 
sympathy, especially in their relation to their early 
training. (Referred to by Stratton, page 61.) 

2. Observe and analyze instances of sympathy in 
children. How was it aroused? For what objects or 
persons? In what situations? How was the pupil's 
response expressed? Did he receive pleasurable satis- 
faction from the response? How did he indicate his 
feeling ? 

3. Would the appearance of a strangely dressed for- 
eigner arouse more or less curiosity in the average 



90 MISSIONARY EDUCATION 

American city than in the capital of Switzerland? 
Why? 

4. Can you preach the gospel to a group who are out 
of sympathy with you ? Why ? What does this suggest 
as to missionary method? 

5. Observe cases of persons who have apparently 
lost their self-respect. How do they evidence such loss ? 
In what ways does it affect their regard for others? 

6. What does the gradual extension of sympathy in 
a growing child imply as to the nature of the curricu- 
lum of religious instruction? 

7. Is there any caste-feeling in your church? If so, 
what are its sources? How does it manifest itself? 
How does it affect the evangelistic spirit of the church ? 

8. How is breadth or narrowness of sympathy re- 
vealed in the prayers of the people? 

9. Would you charge admission to a demonstration 
of educational dramatics, and would you use it in any 
way for the raising of money? For what purposes? 
State your reasons. 

10. How would you justify the part of the medicine- 
man, the witch doctor, the temple priest, the slanderer 
of Christ, or the "villain" which might occur in a mis- 
sionary play? 

11. Select a number of persons who are interested in 
missions, and a few who are not, and compare their 
breadth of sympathy, as shown in ordinary relation- 
ships. 

REFERENCES 

Social Organization. Charles Horton Colley. This 
entire book is a discussion of our life as one human 



SYMPATHY 91 

whole. If we are to have any real knowledge of it we 
must see it as it is. Chapters XVI and XVII treat 
"The Trend of Sentiment." 

Principles of Education. Frederick E. Bolton. 
Chapter XIX deals with "Imagination and Education," 
referring to dramatization as a method of cultivating 
the imagination. Chapter XXV, "Emotional Life and 
Education," contains a few pages on sympathy and its 
cultivation especially as it is related to school organi- 
zation. 

The Psychology of the Religious Life. George Mal- 
com Stratton. Chapter II, on "Breadth and Narrow- 
ness of Sympathy," shows how religion produces and 
sanctions opposite results both in the individual and 
in groups of men. 

Psychology of the Emotions. Theodule Armand 
Ribot. Part II, Chapter IV, concerns "Sympathy and 
the Tender Emotions," giving special attention to the 
different phases of its development. 

Fundamentals of Child Study. Edwin A. Kirk- 
patrick. We refer again to Chapter VII, on "Parental 
and Social Instincts," a simple yet thoroughly scientific 
study. It should be read by every teacher. 

Social Hymns. Collected by Mable Hay Barrows 
Mussey. One hundred and eleven hymns of the new 
day of social evangelism and service. There are hymns 
of aspiration and faith, liberty and justice, peace, labor 
and conflict, brotherhood and patriotism. It is from 
this collection, that the poem "Brotherhood" has been 
selected. 

A Study of Child Nature. Elizabeth Harrison. A 
study so simple and yet so comprehensive and scientific 



92 MISSIONARY EDUCATION 

as to commend it to both the home and the classroom. 

Psychological Principles of Education. Herman H. 
Home. Already noted. 

Moral Education. Edward Howard Griggs. An at- 
tempt to study the whole problem of moral culture, its 
purpose in relation to our society and all the means 
through which that purpose can be attained. One of 
the two principles of moral evolution discussed in 
Chapter V is the gradual extension of sympathy. 

Democracy and Social Ethics. Jane Addams. One 
of the volumes in the Citizens' Library of Economics, 
Politics, and Sociology. 

Educational Dramatics. Emma Sheridan Fry. A 
handbook, in a rather technical phraseology, on the 
fundamental principles of educational dramatics. 

How to Produce Children's Plays. Constance D'Arcy 
Mackay. Intended as a guidepost on the road that 
leads to the adequate producing of plays for children. 
It includes a history of the children's play movement, 
a chapter on its sociological aspects, and suggestions 
for new fields, as well as chapters on play-producing, 
scenery, costumes, and properties. It also contains a 
complete bibliography. 



CHAPTER IV 
THE DEVELOPMENT OF HELPFULNESS 



One of the greatest pleasures which is offered to a little 
child is that of being allowed to "help" somebody. ... To be 
a "little helper," whether he is assisting his companions or 
the grown up people about him, grows to seem the highest 
honor within his reach. He knows the joy of ministering unto 
others, and he feels that "to help" is to do the work of the 
world. 

— Kate Douglas Wiggin, Children's Rights. 

The law of life, a principle which has really governed the 
existence of men in all human societies, is that individuals 
brought up and sustained by the social groups to which they 
belong owe themselves more or less, or even altogether, to the 
collectivity which carries them. 

M. Alfred Loisy, Mors et Vita (Fr.) 

And Jesus went about in all Galilee, teaching in their syna- 
gogues, and preaching the gospel of the kingdom, and healing 
all manner of disease and all manner of sickness among the 
people.— Matt. 4. 23. 



CHAPTER IV 
THE DEVELOPMENT OF HELPFULNESS 

Instinctive Altruistic Feeling. Helpfulness is the im- 
pulse which prompts us to serve the common good and 
others for their own sakes. We serve the common good 
when our acts have a direct beneficial result to our- 
selves as well as to the other members of the group. 
What we do for home, neighbors, school, church, com- 
munity, State, or an industry in which we are inter- 
ested or to which we are related is service for the 
common good. As the different races of the world are 
brought closer together, and as the welfare of the one 
becomes the welfare of all, it is not to be doubted that 
all service will become of this kind. 

Helpfulness has its root in an instinctive impulse. 
"All actions," writes Professor St. John, "that are un- 
selfishly directed to the helping of others, the reliev- 
ing of their wants, the lessening of their pains and 
sorrows, are prompted by one kind of feeling which 
is as distinct as anger or fear. This is called altruistic 
feeling. Altruistic feeling manifests itself in a great 
variety of ways. The love of a mother for her helpless 
child who demands so much of purely unselfish service, 
is a typical form. Generosity is this feeling manifested 
in relation to property. Humane feeling is its mani- 
festation toward the lower animals. Mercy or forgive- 

95 



96 MISSIONARY EDUCATION 

ness is altruistic feeling, triumphing over anger. Its 
manifestations in the ordinary relations of life we call 
unselfishness. The missionary spirit is its manifesta- 
tion in relation to religion. We may plan to develop 
each one of these separately, but it is possible so to 
train the root impulse of all that the development of 
each of these phases will be greatly aided." 1 

The common expression that all men are "naturally 
selfish" is only partially true. Man is also "naturally 
unselfish." To call all men self -centered, argues Pro- 
fessor Home, 2 is a poor interpretation of devoted love ; 
it makes gratitude meaningless ; it is poor psychology ; 
it is poor ethics. To say that men are also altruistic 
is far better morals and accords with the observations 
of nature, which is itself unselfish. The question has 
been considered carefully in an interesting volume, 
entitled The Duty of Altruism, by Ray Madding Mc- 
Oonnell, Ph.D., an instructor in social ethics in Har- 
vard University. Dr. McConnell's conclusion is that 
the final result of all the separate investigations shows 
that egoism and altruism do not rest on rational 
grounds. If a man makes a distinction between the 
interests of self and others and prefers his own, he 
cannot be convinced that he ought to prefer the in- 
terests of others. To one who is not by nature self- 
sacrificing it can never be demonstrated by any process 
of logical reasoning that self-sacrifice is obligatory, 
and it is not a case of convincing intellect, but selfish 
will. The conclusion is that we must accept human 
nature as we find it. Egoism and altruism are natural 



* Edward P. St. John, Child Nature and Child Nurture, pp. 67, 68. 
8 Herman H. Home, Psychological Principles of Education, p. 227. 



HELPFULNESS 97 

qualities or characters. The will is fundamental, and 
egoism, altruism, goodness, badness, and the other 
moral phenomena must be accepted as they are given, 
in the essential nature of a man, and as not subject 
to change under the influence of reason. The direction 
of the will is the primary fact, the intelligence is secon- 
dary and superservient to the will. There is no way 
of making a man good by command or argument. If 
he does not naturally love others, it is useless and 
hopeless for you to command him to love them, or to 
try to reason him into loving them. 

Because of the instinctive character of the altruistic 
feelings there is an increased obligation upon all 
parents and teachers to give them an opportunity for 
expression. This is especially true in a country 
which has been dominantly individualistic, and where 
the current ideals are of the sort which could be ex- 
pressed in such terms as "Look out for yourself," "Get 
all you can," "Do the other fellow first," "What do we 
care about the people on the other side of the world ?" 

Stages of Growth in the Development of the Altruistic 
Feelings. The kind of feelings developed in an individ- 
ual at any particular time depends upon the object, 
whether idea, act, or person, to which the feelings attach 
themselves. In childhood, the feelings center about the 
self; in adolescence, about other selves; in late adoles- 
cence and maturity, about certain ideals. Thus, as 
the individual develops, we have in succession the 
egoistic feelings, the altruistic feelings, and the ideal 
feelings. The dependence of the little child makes 
prominent all of those feelings which are aroused 
through his necessary self-preservation; that is, his 



98 MISSIONARY EDUCATION 

dependence upon others for protection, shelter, and 
food. This does not mean, of course, that the teacher 
is to disregard any possible training of the unselfish 
impulses. The very fact that a child is born into the 
home in the midst of certain social relationships and 
lives all of his younger life in a home, school, and com- 
munity circle, means opportunity for training in these 
social relationships. 

In these periods of growth, however, there is un- 
usual significance in adolescence, for it is the time when 
some of the most profound instincts of life appear, 
and some of the strongest feelings are manifested. We 
note particularly those altruistic feelings such as love 
and hate, friendship, respect, sympathy, emulation, 
patriotism, and religion. 

The Motive for Helping. The desire to help arises 
out of an appreciation of need. 3 This principle is 
apparent when one thinks of the generous response 
which is prompted by the public appeals in times of 
great disaster. Such needs as arise out of the devasta- 
tions of flood, fire, tornado, plague, and accidents call 
forth the most remarkable instances of the deeper 
altruistic impulses of the human race. 

One of the first problems of missionary education 
is to determine what the needs of the world are and 
then present them in such a way as to make it possible 
for the people of the Christian Church to realize them. 
The needs of the world may be thought of as physical, 
mental, and spiritual. They are found as truly in one's 
own community as among some far-away strange peo- 
ple. The appeal of the church should be the needs of 

« Edward P. St. John, Child Nature and Child Nurture, p. 68. 



HELPFULNESS 99 

the entire man, physical, mental, and spiritual. If it 
were possible to divide human need strictly into these 
divisions, some discussion and debate on this question 
might be possible. Life, however, is a unity, and man's 
fundamental need is never merely physical or mental 
or spiritual. Christian missions have long since recog- 
nized the obligation to minister to the whole life of 
man. While formerly it may have been thought that 
"the teaching of religion," which was usually inter- 
preted to mean sectarian propaganda, fulfilled the obli- 
gation of Christians, the tendency to-day is toward the 
inclusion of every human need within the range of the 
church's activity. The new social emphasis to the 
work of the church in its own community, the new 
appeals of home missions based on the fundamental 
problems of our national life and the appearance of 
educational, medical, industrial, and other forms of 
foreign mission work are evidences of this change. "All 
social organization is based primarily upon needs that 
are felt in the community, and begins its life only after 
these needs have been intelligently understood by some 
one in the group who takes the initiative, and when 
they have been made known in an intelligent way to 
others of the group." 4 

"The world needs Christ to-day as much and as truly 
as it needed him nineteen centuries ago. It needs the 
physical wholeness, the fitting of life to its conditions, 
which, as a matter of fact, nations get just in pro- 
portion as they get Christ. The world needs the social 
message and redemption, of Christianity. . . . The 
world needs, moreover, the moral idea and the moral 

* Edwin L. Earp, The Social Engineer, p. 16. 



100 MISSIONAKY EDUCATION 

power of Christianity. ... It needs the knowledge 
and life of the good and fatherly God." 5 

The Effective Presentation of Need. Having decided 
upon the group to whom an appeal is to be made, and 
the particular needs which are to be set forth, leaders 
should study those arts of the teacher which will aid 
in bringing about a thorough realization of the needs. 
A need will be recognized more quickly through per- 
sonal observation than in any other way. Children, 
youths, and adults are apt to give much more to relieve 
the situation which they have actually seen than one 
which is more remote to them. The possibilities of 
such personal observation depends upon the com- 
munity and the opportunities it offers. With little 
children it must be confined, to those cases which come 
within the range of their experience. Older boys and 
girls may be sent on investigating excursions, and men 
and women may take definite, well-planned trips to the 
centers of human need in both our own and other 
countries. 

Where personal observation is impossible, the story, 
full of concrete detail, illustrated by pictures and 
objects, will be most effective. Especially those needs 
which have to do with the physical and mental welfare 
of people may be graphically represented. Pictures 
may show the need for a fresh-air camp, a playground, 
social parlors, gymnasiums, schools, a hospital, indus- 
trial training, and many other forms of relief. The 
great moral and spiritual needs of the world, however, 
must be made known largely through the spoken and 



* Robert E. Speer, Christianity and the Nations, pp. 24-26. 



HELPFULNESS 101 

written story, and through vivid description of the 
moral and spiritual ravages of sin. While generalities 
and philosophizing may fail to convince, simple stories 
full of concrete detail arouse to action. 

The needs most easily appreciated are the universal 
ones. As in the case of sympathy, to be really helpful 
one must put himself in another's place. One must be 
able to understand the conditions which produce the 
need. The needs of children are very much the same 
the world over, and the bond of sympathy between our 
own children and those of other races may be strength- 
ened, and the desire to help may be awakened just in 
so far as our children realize the common needs of all 
children. A schoolboy in America understands the 
desire of a boy in China to have all of the experiences 
and advantages of going to school. Little Sister Snow, 
by Frances Little, has made its appeal to hundreds of 
thousands because it is the story of a universal longing 
of the human heart. 

Right Feeling through Acts of Service. In addition to 
being aroused by an appreciation of another's need, 
the altruistic feelings may be secured through unselfish 
deeds. Professor Home goes so far as to suggest that 
if kind action be secured toward others, even cold- 
bloodedly at first, the proper feeling will tend to follow. 

The author knows of a group of boys and girls whose 
entire feeling toward a colony of Italians was changed 
by being induced to help to provide for them a church 
school. By appealing to a number of different inter- 
ests the act was secured with great enthusiasm, and 
then there followed in its train a corresponding feeling 
with reference to these people. A young woman who 



102 MISSIONARY EDUCATION 

said she despised a certain race of people, among whom 
some settlement work was being conducted, out of kind- 
ness to a friend, one of the helpers, rendered some 
assistance in this particular form of practical Chris- 
tian work. After her first experience she said that 
she did not feel half as bad as she thought she would. 
This principle, if logically followed, places an added 
responsibility upon Christian leaders and teachers 
everywhere in order that opportunities may be sought 
and definitely planned in which children and growing 
youth may render service. 

"There is no emotion which cannot be educated by 
attention, will, suggestion, initiation — in short, by all 
those factors which change the motor response." 6 

"There is no more valuable precept in moral edu- 
cation than this, as all who have experience know; if 
we wish to conquer undesirable emotional tendencies 
in ourselves, we must assiduously, and in the first in- 
stance cold-bloodedly, go through the outward move- 
ments of those contrary dispositions which we prefer 
to cultivate." 7 

There are those who doubt the value of this principle 
which is based upon the Lange-James theory of the 
emotions. It is said that kindly feeling does not fol- 
low acts of service unless associations have already 
been established. The method is justified because it 
enables one to secure first-hand knowledge of needs. 

When once aroused, the impulse to help must be given 
opportunity for expression. As already noted in the 
discussion of sympathy, the impulse to help grows with 



8 Hugo Miinsterberg, Psychology and the Teacher, p. 207. 
7 Frederick E. Bolton, Principles of Education, p. 641. 



HELPFULNESS » 103 

exercise and atrophies through disuse. A missionary 
just home on his furlough was addressing a church 
school in which he was well known in his boyhood days. 
He was a good story-teller and knew how to select 
material for boys and girls. He interested them espe- 
cially in the distribution among his Chinese pupils of 
a box of colored picture cards which had been sent to 
him by a neighboring school. His Chinese boys and 
girls had never seen colored pictures, and their joy 
in response to these gifts was intense. All through 
the missionary's story the pupils before him were get- 
ting more and more interested in picture cards for 
Chinese Sunday school pupils. All of them had numer- 
ous collections of cards at home. They knew what it 
was to have pictures. The missionary finished and the 
pupils were eager. The superintendent then arose and 
thanked the missionary for his most excellent address, 
told him how favored his school was over the others 
in the village, because of such visits from great men 
and women, and then dismissed his session. This pro- 
cedure was an educational crime of the first degree. 
With several repetitions of this sort, the sympathies 
of any group of American boys and girls for the needs 
of their Chinese cousins would have atrophied. By and 
by these pupils would have become blase. The superin- 
tendent on the following Sunday could have had a 
barrel of picture cards heaped high on his platform 
and as a result, and what is far more important, a 
strengthening of the impulse to help. 

Knowing How to Help. The desire to help needs to 
be controlled as well as stimulated. 8 To seek control of 
impulses and emotions, rather than either their repres- 



104 MISSIONARY EDUCATION 

sion or undue growth, is the main principle underlying 
the education of the emotions. All children should be 
taught to be helpful ; but in order to be so, they must 
not only desire to help in the presence of need, but 
they must know how and when to help, and their efforts 
must be in desirable directions. There are plenty of 
people — alas! our churches are full of them — whose 
impulses to help are strong, but who make a mess of 
it every time they take hold of anything. The impulse 
to help needs the refining effect of broad and accurate 
knowledge. Each process of helping needs to be ex- 
plained. Adequate information and especially signifi- 
cant interpretation should accompany each appeal. In 
the last analysis, the development of the impulse to 
help, especially in its higher forms, depends upon in- 
tellectual expansion. 

The Test of Unselfishness. Willingness to meet a con- 
crete need, and not merely loyalty to the altruistic 
ideal, is the test of the growth of unselfishness. To love 
all men is a thrilling sentiment, but it often suffers 
sudden blight by finding a particular individual on 
the doorstep. "To feel the universal human life and 
not neglect one's neighbors ; to widen one's personality 
to cover sympathetically distant famines, persecutions, 
atrocities, disasters, and not forget one's poor rela- 
tives ; to love humanity and help the uninteresting men 
one knows — to bring naturally egoistic children into 
this good estate is our practical problem." 9 

Personal and Social Service. The needs of the world 
will be met by both individual and group or social serv- 
ice. Personal service is in behalf of the needs of the 



8 Frederick E. Bolton, Principles of Education, p. 663. 



HELPFULNESS 105 

individual and is rendered by an individual. Visiting 
the sick, feeding the hungry, clothing the poor, housing 
the homeless, befriending the unfortunate, reclaiming 
the down-and-outs are examples of service in behalf 
of the individual. The type is the same whether one 
feeds the stranger at the door, or sends a check to the 
charity organization. 

Social service is that form of effort for men's better- 
ment which seeks to uplift and transform his associated 
and community life. There are also some forms of 
service to the social needs of the individual which may 
properly be called social service. 10 Social service adds 
to the effort to help the individual lives of people, the 
effort to establish proper conditions for the develop- 
ment of those lives. It adds to the relief of the poor 
and the sick and the prisoner the effort to discover and 
remove the causes of poverty and disease and crime. 
Its goal is social salvation, "the deliverance of human 
society from disease, poverty, crime, and misery; the 
development and perfection of the institutions of men's 
associated life; and the construction of a social order 
that is the city of God on earth." 

A good illustration may be found in a supposed case 
of the breaking out of a typhoid fever epidemic in a 
community. The Christian's ideal would immediately 
arouse the churches to service both in behalf of those 
afflicted families connected with the church, and those 
outside of its membership. The organized life of the 
church, as well as different individuals, would care for 
the needs of the families, whatever they might be. 



9 Herman H. Home, Psychological Principles of Education, p. 228. 

10 Harry F. Ward, Social Service, What Is It? 



106 MISSIONARY EDUCATION 

Visiting the sick and comforting the sorrowing have 
always been recognized forms of Christian service 
through the organized church. Suppose also that it is 
discovered that the cases of fever are traced to a 
polluted source of water or milk supply, and further 
to an inefficient Health Department in the city gov- 
ernment. The epidemic may be stayed and a repetition 
prevented by quick action. What, now, is to be the 
attitude of the organized church, or all of the churches, 
in the community? Any action which these groups 
might take with a view to improving conditions either 
in the Health Department or the dairy in question 
would be a social service. Would not the latter be 
even more truly Christian than the former? 

The social service movement is no new thing in 
organized Christianity. The fires of Pentecost kindled 
such a mighty passion to help all human need that it 
soon resulted in organized service. The first Chris- 
tians met by common action every need of their group, 
and the organized ministrations of the early church to 
the needs of the age were the marvel of Roman histor- 
ians. In the ministry of Jesus much time was devoted 
to doing good and to the relief of suffering. His open- 
ing proclamation announces a mission to the needs of 
neglected individuals and groups — the poor, the cap- 
tives, the blind, the bruised. His standard of judgment 
is that of service to the sick, the poor, the prisoner. 
His whole thought of religion is social ; it is the father- 
hood, the brotherhood, the Kingdom. 

Here Jesus fulfilled the law and the prophets. He 
was the successor of those men who revealed God in 
terms of justice and righteousness in the community 



HELPFULNESS 107 

life, who denounced the injustice and oppression of the 
rich, who sought to build a community life with God 
all through it. 

Every great awakening in the church has emphasized 
the social nature of Christianity by its results in social 
service. Our modern program of philanthropy and 
of social and labor legislation was started in the Evan- 
gelical Kevival led by Wesley and his associates. The 
great missionary awakening of the last generation 
developed city evangelism, the settlement, and the in- 
stitutional church. The attempt to minister to the 
whole life of the young people of the slums developed 
into the wider program of removing those social and 
industrial conditions which are behind the slum and 
its imperfect lives. 

The present social movement in the churches was 
organized with thirty denominations joining together 
through the Federal Council of the Churches of Christ 
in America behind a common social creed, and with 
organized agencies in the leading denominations co- 
operating with other social service agencies to develop 
plans and secure the measures that will carry out this 
creed. 

For the guidance of parents and teachers, we print 
below in full the Social Creed of the Churches, which 
is the pronouncement on social service of the Federal 
Council. This creed may become the guide for our 
discussions and actions yi both home and school. 

The churches must stand: 

1. For equal rights and complete justice for all men in all 
stations of life. 

2. For the protection of the family, by the single standard of 



108 MISSIONAKY EDUCATION 

purity, uniform divorce laws, proper regulation of marriage, 
and proper housing. 

3. For the fullest possible development for every child, espe- 
cially by the provision of proper education and recreation. 

4. For the abolition of child labor. 

5. For such regulation of the conditions of toil for women 
as shall safeguard the physical and moral health of the com- 
munity. 

6. For the abatement and prevention of poverty. 

7. For the protection of the individual and society from the 
social, economic, and moral waste of the liquor traffic. 

8. For the conservation of health. 

9. For the protection of the worker from dangerous ma- 
chinery, occupational diseases, and mortality. 

10. For the right of all men to the opportunity for self- 
maintenance, for safeguarding this right against encroach- 
ments of every kind, and for the protection of workers from 
the hardships of enforced unemployment. 

11. For suitable provision for the old age of the workers, and 
for those incapacitated by injury. 

12. For the right of employees and employers alike to organ- 
ize; and for adequate means of conciliation and arbitration in 
industrial disputes. 

13. For a release from employment one day in seven. 

14. For the gradual and reasonable reduction of the hours 
of labor to the lowest practicable point, and for that degree of 
leisure for all which is a condition of the highest human life. 

15. For a living wage as a minimum in every industry, and 
for the highest wage that each industry can afford. 

16. For a new emphasis upon the application of Christian 
principles to the acquisition and use of property, and for the 
most equitable division of the product of industry that can 
ultimately be devised. 

The Church a Community Force. This conception 
needs to be emphasized. More and more as the church 
takes its rightful place among the forces for social 
regeneration, this conception should be taught to the 



HELPFULNESS 109 

coming generation. We have emphasized almost ex- 
clusively the building up of the church in the com- 
munity, adding to its membership, improving its plant, 
and increasing its gifts, all largely for its own sake. 
Many people have come to regard the church as a 
place to get something, and are disgruntled if their 
desires are not satisfied or anticipated. Jesus's law 
of spiritual growth for the individual applies equally 
to churches. "He that loseth his life for my sake shall 
find it." Whenever the church becomes sensitive to 
the needs of all the people, and in humility of spirit 
gives herself to efficient service on their behalf, the 
masses will once more turn their steps toward her place 
of worship and will give to her their allegiance. 11 

Service Among the Nations. International altruism, 
the service of one nation for another, is the ulti- 
mate evidence that Christ has come to the nations. It 
will take the combined efforts of home, school, and 
church to erect this national ideal. If Christ's law of 
love is ever to apply among the nations, it will not be 
by accident or incident, but only through the long proc- 
esses of education during which the whole conception 
of the meaning of the state will be changed, and the 
ideal of national righteousness and altruism implanted 
in every citizen. "Racial war," said Viscount James 
Bryce in a recent London address, "has now led to a 
war conflagration on a scale vaster than the world has 
ever seen. However much we condemn reckless leaders 
and a ruthless caste who live for war, the real source 
of the mischief is the popular sentiment behind them, 



11 See The Church a Community Force, Worth M. Tippy. 



110 MISSIONARY EDUCATION 

the exaggeration of racial vanity and national preten- 
sions that has been the real source of mischief, for 
without such sentiments no caste could exert its bale- 
ful power. Such sentiments are not confined to any- 
single country, and they are even more widespread in 
the more educated and wealthier classes than in the 
humbler. As it is largely by students and writers, as 
well as by political leaders, that the mischief has been 
done, so it should be the function and privilege of 
thinkers and writers, as well as of practical men, to 
enforce a broader and saner and more sympathetic 
view. Every race and nation must learn that it ought 
not, even in its own interests, to desire predominance 
or seek to enforce its own type on the world. It must 
recognize that it exists not solely for its own good 
but for that of all its fellow creatures also, and owes 
a moral responsibility to all mankind." 12 

FOR FURTHER STUDY AND DISCUSSION 

1. When you are training a child in helpfulness, are 
you training him in religion? Why? 

2. If you search through the biographies of great 
missionaries, you will find no instances of cruelty to 
animals on their part. Why? 

3. From your acquaintance, select a number of men 
and women who are deeply interested in missions. Are 
their lives at home and in the community marked by 
unselfishness, forgiveness, mercy, generosity, and hu- 
maneness ? Are there any who manifest these qualities 
and are not interested in missions, or the church, or 



" From a statement authorized by Mr. Bryce in a letter to the author. 



HELPFULNESS 111 

maybe are not professing Christians? How would you 
account for them? 

4. How would you interpret to-day, "Go ye into all 
the world and preach the gospel" ? What are the ways 
by which you can get people to believe in Christ ? 

5. A church is responsible for the support of a mis- 
sion station in India near Calcutta (or, for that mat- 
ter, in any other country) and only forty per cent of 
the members are contributing. How would you try to 
interest the remainder? Be specific in your sugges- 
tions. 

6. If you had been the superintendent mentioned on 
page 103 what would you have said? Conserve the im- 
pression of the speech, and offer a plan for collecting 
the cards. Also, write out for use one month later 
an appeal for some work in China as administered by 
your Mission Board. 

7. Do you think the church as such should engage 
in social service? How will your reply affect the 
training of your boys and girls and young people? 

REFERENCES 

Child Nature and Child Nurture. Edward P. St. 
John. Chapters VI and VII. Practical suggestions on 
training the lower impulses and on the education of 
the child in unselfishness and kindness. 

Psychological Principles of Education. Herman H. 
Home. Chapter XVI, on "Principles of Educating the 
Feelings," states the elementary principles which are 
necessary for the training of the altruistic feelings. 
Chapter XIX discusses the development of the altruis- 
tic feelings from the earlier egoistic feelings. 



112 MISSIONABY EDUCATION 

The Duty of Altruism. Bay Madding McConnell. A 
study of the obligation to be altruistic. Chapter X, 
on "The Will to Live the Longest Life," and the "Con- 
clusion," are valuable. 

Psychology and the Teacher. Hugo Miinsterberg. 
Chapter XXI discusses the education of the feelings 
as the chief motive determining human actions. 

Moral Principles in Education. John Dewey. Chap- 
ter V, on the "Psychological Aspect of Moral Educa- 
tion," has guiding principles on training both the in- 
tellectual and emotional side of men. 

Principles of Education. Frederick Elmer Bolton. 
Chapter XXV concerns "The Emotional Life and Edu- 
cation." 

The Year Book of the Church and Social Service. 
Edited by Harry F. Ward. Contains adequate informa- 
tion and references for the guidance of all in the 
church who may desire to engage in social service. 

The Church a Community Force. Worth M. Tippy. 
The story of socializing a church during a nine years' 
ministry with deductions of value for the church. 

Christianizing Community Life. Harry F. Ward and 
Bichard Henry Edwards. 



CHAPTER V 
LEARNING HOW TO COOPERATE 



He that planteth and he that watereth are one: but each 
cshall receive his own reward according to his own labor. For 
we are God's fellow workers. — Paul, 1 Corinthians 3. 9. 



CHAPTER V 
LEARNING HOW TO COOPERATE 

A number of years ago a group of friends were dis- 
cussing the church situation in their little town. For 
a total population of five or six hundred people there 
were three churches. All three congregations had a 
struggle to maintain themselves. The three buildings 
were without modern equipment. The Sunday schools 
could not be graded, or have departmental meetings. 
None of the churches had good music, and the ministers' 
salaries averaged scarce six hundred dollars. The town 
was without a social center of any sort for its young 
people, and no one church could provide it. 

It was a situation which could be duplicated in hun- 
dreds of American communities where the churches, 
separated by the demands of a sectarian propaganda, 
or by class divisions on an economic basis, have spent 
their efforts in trying to build up themselves out of 
the community instead of endeavoring together to 
realize as far as possible the ideals of the kingdom of 
God in the normal life of the people. 

Some one proposed that the three churches unite, 
erect one modern church building with an adequately 
equipped parish house for religious education and a 
social center for the community, secure a pipe organ 
and a good organist, or train one of the town's own 

115 



116 MISSIONAKY EDUCATION 

young people, furnish good music to the community, 
pay a salary sufficient to secure a higher grade minis- 
ter, and employ one or two additional specialized 
workers in order to meet certain community needs. 
At the close of this rather lengthy proposal, one of the 
persons present said, "Do you think we [Methodists]; 
could ever work with those Presbyterians?" 

It will be observed that the reply was not on the 
plane of the proposal. It did not controvert a debat- 
able point — the union of three different denominations. 
It was aimed at cooperative or possible federated activ- 
ities. 

The remark caused an inquiry into the cooperative 
aspects of the work of those churches through an ex- 
tended period of years. While it was found that the 
three churches represented three different classes in 
the community, a fact which ought not, however, to 
prevent cooperation, it was pointed out that the his- 
tory of the town's church life yielded no single impor- 
tant effort to train the children and youth to work to- 
gether. Every "union" effort was attended by more or 
less friction and hurt feelings. The joint choirs could 
not succeed in providing music for a community occa- 
sion. The Sunday school picnics were always held 
separately. The young people's societies had no com- 
munity organization and met together not oftener than 
once a year. The ministers were accused of proselyting 
if any serious attempts were made to get the people 
together. 

Is it not a reasonable inquiry to ask if this state 
of affairs is necessary ? Can the work of building up 
the kingdom of God progress with such attitudes in 



COOPERATION 117 

our churches? What does cooperation mean? What 
are its necessary conditions? How may the spirit of 
cooperation be developed in the coming generation? 
Does cooperation imply a certain quality of personal 
character, and can it be developed by education? To 
answer these and similar questions growing out of the 
typical illustration mentioned above is the purpose of 
this study. 

Cooperation Is "Together-Working." It is more than 
meeting together or conferring together. It is work- 
ing together. Cooperation forms and maintains the 
family, community, and State. Cooperation shelters, 
feeds, and clothes mankind. Cooperation connects 
farm, factory, store, and bank ; it joins home to home, 
and links country to city, city to State, State to nation, 
and the nation to the world. 

Where it is lacking, lawlessness reigns. Where it is 
pretended, hypocrisy is added to contempt for law. 
Where it is half-hearted, the home breaks, city and 
State divide, and wretchedness begins to undermine 
the whole. But when men and women work together 
and with God, they make an end of disregard for the 
rights of others, commercialized vice, cut-throat com- 
petition, the imperfect distribution of capital, labor, 
and food, the liquor traffic, and all other causes of 
human misery. They reach the highest goal — the hap- 
piness of all. 

In every real cooperative effort the following six 
conditions must be complied with to insure success. 

1. The appreciation of a common task or objective. 
Not only must there be a task, but it must have inter- 
est and value for all those who are to work together. 



118 MISSIONARY EDUCATION 

It must be a common task. The persons who are to 
cooperate must also appreciate the fact that it is a 
common task. To discover such objectives or tasks, 
and then to aid all the coworkers to appreciate them, 
to see their significance for the whole group and to 
secure the personal appropriation of the task by each 
one in the group, are the first steps in cooperation. 

2. An estimate of the difficulties to be overcome and 
the necessary force to be exerted in accomplishing the 
task. This preliminary survey is always made by an 
individual before undertaking a piece of work. It is 
even more necessary when the objectives concern the 
whole group, when it undertakes a task too large for 
any one individual. 

3. An estimate of the combined strength of the co- 
workers, either groups of individuals or federations 
of groups. What will the task demand of the workers? 
Have they the necessary resources, the ability and 
leadership to achieve? Much effort has been wasted 
by failure at this point, and such failure always breeds 
discouragement and discontent. If for the accomplish- 
ment of a given task it were found that the coworkers 
were not adequate, would it not be statesmanlike to 
deliberately strengthen the forces, even though that 
meant years of apparently unfruitful endeavor? 

4. The discovery of a method of working which will 
enlist all the coworkers. They may not all be engaged 
at the point of actually doing the work, but in any 
true and successful cooperation all the workers or 
groups have some part in the work — its initial discus- 
sion, the forming of its policies, the designation of the 
leaders or representatives, and the moral and financial 



COOPERATION 119 

support of the work. Real cooperation is possible only 
on the principles of democracy. 

5. A willingness on the part of the coworkers to lay 
aside selfish interests. There is a lot of the co in co- 
operation. In a sense, this is implied in the apprecia- 
tion of a common task, but is so important that it needs 
special emphasis. Cooperation is rooted in the we- 
feeling. As Professor Rauschenbusch has put it : ''The 
instinct and capacity for cooperation among work- 
mates is one form of the great social instinct of love in 
man. The same pervasive force which draws man to 
woman, friend to friend, and countryman to country- 
man expresses itself in economic labor by the pleasure 
and stimulus of combined work. Wherever men work 
out a smooth and effective system of cooperating in 
their labor, love has found an organized social expres- 
sion, and as such a group works in common the capacity 
for mutual understanding and good will is strength- 
ened. But to increase the strength of love and to 
make it effective in all human relations is also the great 
aim of Christianity. 'Love is the fulfillment of the 
law.' Therefore an effective cooperative group is a 
Christianized segment of humanity." 1 

6. A willingness on the part of each one to play his 
part. In every case cooperation is opus as well as co. 
The end of education is individual as well as social. It 
involves an increase of personal appreciation for those 
things which make for race, for beauty, and for right- 
eousness. It also involves the kindling of personal 
devotion to the impersonal love of truth. 



1 Walter Rauschenbusch, Christianizing the Social Order, p. 



120 MISSIONARY EDUCATION 

The end of our goal, as well as its beginning, lies 
in these personal values ; for human cooperation, even 
up to its widest development, is a striving that use and 
beauty, truth and righteousness may prevail among 
men, that they may be followed intensely and freely 
by men acting in endless diversity and acting also in 
perfect unison. 2 

The Need of Cooperation. The need in the churches 
for cooperation is increasingly apparent. From the 
standpoint of establishing the kingdom of God on 
earth, it is shortsighted, to say the least, to give no 
heed to the opportunities for training in cooperation 
during these years when such habits of action are being 
formed. In mature life the actual constructive work 
must be done. There is not time then to spend years 
in changing the attitudes and habits formed in child- 
hood and youth, granting that such changes could be 
effected. The adult members of our churches are con- 
fronted with an immediate task. If they are to render 
their contribution to making the world a fairer and 
godlier place for them and their children to live in, 
the work must be done now. Fortunately, in our own 
day many leaders and members of our churches have 
begun to appreciate our common task, many are willing 
to lay aside self-interests, and there is discernible a 
growing desire to render our service more effective. 
On the other hand, the most distressing burdens of 
the world are not being lifted. Concrete proposals for 
united effort in community betterment, industrial re- 
construction, the awakening of a new civic conscience, 



2 Chancellor Elmer E. Brown before The International Congress on Education 
Oakland, California. 



COOPERATION 121 

and the application of the law of brotherhood to inter- 
national policies are embarrassed by sluggishness or 
self-interest. The whole situation is put concisely in 
the reported utterance of a well-known brewer: "If 
these church people ever get together, the game is up 
with us." 

To become "Living forces of faith, courage and co- 
operation," is the aspiration of Worth M. Tippy in his 
prayer, "For the Church in its Community." 2, 

O Christ, thy church is planted in the heart of great and 
mighty cities where thy children dwell in multitudes. The 
need of these cities taxes the power of human organization and 
goes beyond the reach of unawakened love. 

Thy church has vast resources for the healing of these multi- 
tudes, for the awakening of citizens, for strengthening the 
hands of those who would transform their communities into 
cities of the living God. 

But we, the people of thy church, are not aroused. We 
content ourselves too often with conventional and inadequate 
service. We do not give ourselves with passion to the move- 
ments of democracy. We have not as yet opened our hearts 
with generous love to our brothers from other lands who have 
thronged to our shores. The menace of disease, the wretched- 
ness of poverty, the anguish of unemployment, the cry of neg- 
lected children, the shame of inefficient government trouble 
us, but we do not rend our hearts. 

Arouse thy people, O Lord. Cause the trumpet to be 
sounded to thy church. Say to her again, Lift up thy voice. 
Give us vision, and strengthen us that we may hearten those 
who are battling for the life of the people. Send us into our 
communities as living forces of faith and courage and coopera- 
tion. Keep before us the vision of a redeemed society in which 
Christ shall reveal himself in the devoted lives of his followers. 
We ask it in his name. Amen. 



3 Thy Kingdom Come, a Book of Social Prayers, compiled by Ralph E. Diffen- 
dorfer, p. 48. See also The Church a Community Force, by Worth M. Tippy. 



122 MISSIONAKY EDUCATION 

The program of the new Home Missions challenges 
the churches to unite for their common task, that of 
making America Christian. "And now," writes Dr. 
Douglass, "the indictment must be faced: denomina- 
tional home missions have made a profound social 
failure. First, they have made the American people 
more different than they were, and have kept them 
more different than they might have been if subjected 
to other nationalizing influences without the pullback 
of sect. Denominations have caused extra and arbi- 
trary social divisions, have sometimes fixed hurtful 
schisms, have prevented assimilation. Not all of the 
sects have been guilty of all of these sins, and perhaps 
none of them has been guilty all of the time ; but these 
have been their collective results. In the large the 
charge stands. The church has hindered as well as 
helped the Americanization of Americans. 

"In supplying the religious needs of the nation the 
church has, in the second place, flagrantly disregarded 
the law of supply and demand, congesting privilege 
in the more desirable places denominationally speak- 
ing, and leaving vast numbers of obscure places without 
the adequate gospel. Besides, the church has been so 
preoccupied with self -propagation as not easily to sense 
many of its newer social duties as they have appeared. 
It has, therefore, now belatedly to cure evils which a 
socially minded church might have prevented." 4 

The need for cooperative efforts in the larger world- 
wide task of making Christ known to the ends of the 
earth has been set forth fully by Arthur J. Brown, 
secretary of the Presbyterian Board of Foreign Mis- 

* H. Paul Douglass, The New Home Missions, pp. 199, 200. 



COOPERATION 123 

sions, in his recent volume, Unity and Missions. Dr. 
Brown summarizes as follows : "The task of evangeliz- 
ing the world is so enormous, it must be conducted in 
so many different and widely separated lands, it re- 
quires such vast resources, and is confronted by such 
stupendous obstacles, that there is no likelihood what- 
ever that it will be achieved, unless the people of God 
combine more harmoniously and effectively than they 
are combining now. A sundered church, battling 
against the united forces of evil, is fighting at a fear- 
ful disadvantage. If God shall give the victory in such 
circumstances, it will not be because he approves our 
divisions, but because the salvation of the world is too 
precious in his sight to be definitely delayed by the 
failure of man to discern the signs of the times." 5 

Training for Cooperation. Training for cooperation 
consists in applying the necessary conditions and 
principles mentioned above to the group activities of 
boys and girls and young people. While the life of 
the child may be necessarily individualistic, and while 
most of his acts may arise from egoistic motives, and 
while the spirit of rivalry may dominate his name and 
play, we believe that the cooperative spirit may be 
developed in his earliest associations. At any rate, 
the child should be given an opportunity to participate 
as largely as possible in cooperative activities. In 
adolescence, however, the newly awakened social con- 
sciousness, the gang spirit, team play, and the desire 
for organization, and the welfare of the group mark 
these years as the strategic and most fruitful time for 
training in cooperation. 

6 Arthur J. Brown, Unity and Missions, p. 307. 



124 MISSIONAEY EDUCATION 

The opportunities for such training are to be found 
in the normal social relationships of boys and girls. 
The problem for parents and teachers is to utilize these 
normal groups, and to secure actual participation in 
cooperative efforts. In addition, in order that all co- 
operation may be intelligent, full discussion of the 
factors involved should be encouraged and adequate 
explanation be made especially of the reasons for co- 
operation. 

It is only necessary here to point out some of these 
opportunities. Others will be discovered by observing 
and inquiring leaders. In each suggestion the princi- 
ples outlined above may be applied. 

1. In the home. The doing of chores is the simplest 
and best opportunity for training in cooperation. 
(May chores never be superseded!) Then too there 
may be added the participation of children in solving 
home financial problems, among both rich and poor; 
frank discussions of income and expenditures; plan- 
ning by the children of social functions for the hap- 
piness of the whole family group ; working for the care 
and improvement of the property ; permitting children 
to plan for their own parties with the help of their 
elders rather than having them all ready-made, and 
participation in the saying of grace before meals and 
in family worship. It will be observed that each one 
of these suggestions has in it phases of some of the 
most fundamental and most important problems of 
present-day life. 

2. On the playground. The gradual and successful 
transition from individualistic play, "one old cat," for 
instance, to team play is the best opportunity. This 



COOPERATION 125 

transition, however, does not always just happen. 
Some children never get beyond the "one-old-cat" game, 
for it is the spirit which characterizes some of them 
in the bigger game of life. The meaning of sacrifice 
hits should be fully explained, not by exhortation or 
the pointing of its moral, but by showing just what 
it means for the success of the particular game that 
is being played. Sacrifice hits will be required of many 
people, churches, and denominations, before we are 
successful in the greatest game we have ever played, 
and the playground of youth is the best training camp. 
All true sport has an element of cooperation in it. The 
desire to win for the sake of the reputation of the 
team or school or community when it becomes a domi- 
nant desire, may easily lead to the taking of selfish 
advantage, cheating, and what the schoolboy knows as 
"dirty athletics." To overcome these tendencies in 
the team games of youth is to help to develop a type of 
man or woman much needed to-day. 

"A team game is a game that is played with a team 
spirit for a social victory. In order to have real team 
games the teams must be permanent, for team play in- 
volves leadership, loyalty, and friendship, and these 
cannot be secured from scrub teams. In order to secure 
permanent teams the members of the teams must be 
friends, or at least agreeable to each other." 6 

3. In the public school. The opportunity in the pub- 
lice school is not different in kind from that in the 
Sunday school and church. Through class and school 
social and athletic functions, interclass, interschool, 
and intercommunity events the boys and girls may 

• Henry S. Curtis, Education Through Play, p. 276. 



126 MISSIONARY EDUCATION 

learn how to work together. Through both school and 
church the pupils may be introduced in simple ways 
to cooperation with community enterprises and local 
municipal government. There are many ways by which 
boys and girls may help the street-cleaning, fire, police, 
health, and public service departments of the town and 
city. 

4. In industry and agriculture. Here is an oppor- 
tunity which challenges every Christian business man 
or woman. Cooperation between employer and em- 
ployees, between capital and labor, is the note of to- 
day. But some are unwilling and some are simply 
unable to cooperate in industry. When and where 
shall both groups get their lessons in working together? 
How and when is the common task and objective of 
industry to be discussed and appropriated by both 
sides? How are both capitalists and laborers to ap- 
preciate what each puts into a business or industry? 
How early may these things be taught and practiced? 

Boys and girls in most States may go to work at 
fourteen, just after adolescence has begun. It is the 
time when individual initiative and self-will some- 
times lead to rebellion against conventional rules and 
formal demands. At the same time a new sense of 
justice appears, and there arises a high regard for law, 
especially when it is the expression of the will of the 
pupil. The sympathies become broader or they atrophy. 
Cooperation may be secured or a breach between em- 
ployees and employer may prejudice one against the 
other forever. It is during middle adolescence, when 
the social impulses are dominant, that the largest per- 
centage of our boys and girls go into industry. Many 



COOPERATION 127 

decide the choice of a profession as a lifework, or the 
kind of a business where one can "be in business for 
himself," that is, an employer of labor. It is during 
these same years that the attitudes of one group toward 
the other, and the attitudes of both toward the purpose 
and place of industry are to be determined. Whatever 
may be our ideals regarding the future reconstruction 
of industry, we believe that such reconstruction will 
come to pass only through the cooperative efforts of 
all who are now factors in industry. Can the church 
help to mutual understanding at the very start? Can 
the Christian business man, an employer, help in the 
work of reconstruction, and then teach the new ideals 
to growing youth? 

There is probably no aspect of our American life 
where cooperation is more sadly lacking and yet more 
needed than in agriculture. The American farmer's 
individualism is a result of the intense struggle for 
existence in the opening of new lands. The churches, 
largely through the lack of adequate leadership, have 
failed either to inspire the spirit of cooperation in the 
work of the farmers, or to band them together for com- 
munity betterment. Only recently has this opportunity 
challenged the community church, and in the present 
day there are signs of a more vigorous approach to this 
fundamental factor in rural life. 

5. In the Church. It is the development of coopera- 
tion within the local church and among the churches 
of different communions that is of most concern to our 
study here. The local church offers as many possibili- 
ties for training in cooperation as any other organiza- 
tion. In it are to be found young and old, rich and poor, 



128 MISSIONAEY EDUCATION 

learned and unlearned, rural and urban minds, em- 
ployees and employers, mystics and pragmatists, and 
conservatives and radicals, with all the varying shades 
between the extremes. To get all these different people 
to work together for a common objective, the establish- 
ing of the kingdom of God on earth, may require a 
broader and deeper foundation in loyalty and training 
than is now revealed to us. 

(1) The first opportunity is to train the members 
of the different organizations in the local church to 
work together for those objects for which each group 
exists. These objectives, of course, must be clearly 
defined and realized by all the members in a given 
group, and the principles stated above must be applied. 
It is taken for granted, of course, that these different 
organizations are necessary in order to accomplish 
the varied tasks of a church in a local parish. 

(2) The different groups must learn to work to- 
gether, as for instance, the various classes in the church 
school for the good of the whole school, and the church 
school, young people's society, official board, trustees, 
and other groups for the good of the whole church. 
These groups, like individuals, must appreciate the 
large objectives and be willing to lay aside selfish ad- 
vantages before cooperation is possible. The objec- 
tives must be comparable in significance to the size, 
strength, and importance of the groups cooperating. 
The work must also engage all the workers. To be 
real training in cooperation the groups must work to- 
gether as groups, the group consciousness dominating 
the effort. What functions are possible to a church 
echool, for instance, which will actively engage all the 



COOPERATION 129 

different classes and departments? What ones are 
possible for all the different organizations in the local 
church ? 

This opportunity may be illustrated by the story 
of a Christmas celebration in a certain Sunday school 
where the spirit of working together had never been 
fostered. Each department of the school was asked if 
it desired a Christmas celebration, and was asked to 
think of some form of celebration which would have 
a large purpose and engage the whole school. Then, 
representatives were chosen, from all the classes, ex- 
cluding Primary and Kindergarten grades, which were 
enlisted separately, to discuss and decide the plans. 
Previous to this the Christmas celebration had always 
been the burden of four or five mature people, who 
struggled each year to provide something new for the 
pupils. These class representatives elected pupil 
officers and appointed committees. A number of 
teachers, the superintendent and pastor were the 
advisers. A "Giving Christmas" was decided upon, 
and gifts were requested for the relief of the poor in 
the parish, or for a neighboring mission church or for 
foreign missions. Each class determined what particu- 
lar gift it should bring. In presenting these plans to 
the different classes the representative had to learn 
the different needs and reasons for the gifts, and in 
open class discussion each gift was determined. The 
program of the celebration was unique. It consisted 
of an original method of presenting the gifts by each 
class, and some method was used which engaged all 
the members of the class. The superintendent was 
the only one who knew what the program was. The 



130 MISSIONARY EDUCATION 

classes informed him, but no one else. He was thus 
able to secure a variety in the methods and to con- 
tribute to the general interest. The working up of this 
celebration practically changed the attitude of the 
Sunday school, and the chief factor, next to the bless- 
ing of giving, was that it had an objective for the whole 
school, all appreciated it as a common task, and it 
engaged all the pupils. The plan could easily be ex- 
tended to cover all the organizations and the entire 
membership of the local church. 

The annual field day of many country parishes is a 
good example of training all the different groups to 
work together. Raising money for new church build- 
ings and improvement has had the same effect. Choral 
singing in the older countries has always been an im- 
portant factor in promoting the spirit of working to- 
gether. The problem here is to extend the objective 
to the welfare of all the people in the community. If 
there is only one church, such an objective is a neces- 
sary one for that church. If there are several churches, 
the cooperation desired is interchurch. It will readily 
he seen how other all-church functions may be ar- 
ranged on Rally Day, Thanksgiving, Easter, patriotic 
days, field days, and picnics. 

(3) As to interchurch activities, our interest here 
does not lie so much in cooperation for the solving 
of immediate community problems as in training the 
boys and girls and youths of the different churches to 
work together. The lack of attention to interchurch 
fellowship necessary for cooperation is apparent. In 
almost any community, we could vainly seek for the 
occasion when the little children, boys and girls, and 



COOPEKATION 131 

young people from all the churches of the community 
or neighborhood are brought together in a joint func- 
tion. We have used the word "function," and not 
"meeting," for there is a difference. The "union meet- 
ings" and interdenominational rallies, while desirable 
in themselves and for other reasons, do not contribute 
largely to developing the spirit of cooperation. "Func- 
tion" implies a purpose or objective to be worked out, 
a common task. The principles in the Christmas cele- 
bration described above may be applied to interchurch 
activities. Could not the Beginners' Departments of 
the Sunday schools of a community work out an inter- 
denominational function of some sort which would give 
all the children a chance to contribute something to its 
success? The same question could be asked for boys 
and girls and young people. The boys from different 
churches who work together in the Y. M. C. A. may 
develop cooperation within the Association groups? 
but there is little interchurch fellowship unless they 
work together as different church or denominational 
units. 

The Cook County Sunday School Association (Chi- 
cago, Illinois) through its interchurch athletic league 
is rendering a notable contribution to interchurch fel- 
lowship. A good example of training in interchurch 
cooperation among young people was a recent confer- 
ence of the young people of the Sunday schools of an 
Eastern suburban city. There were twenty-five differ- 
ent Sunday schools in this community. Kepresenta- 
tives of the young people (seventeen to twenty years 
of age) of eighteen of them responded to a call for 
a discussion of the need of getting together. This 



132 MISSIONARY EDUCATION 

group organized itself and planned the conference, 
calling to their aid a half dozen sympathetic adults. 
The conference met for an afternoon and evening. Four 
general topics were discussed, these topics being de- 
termined by the needs of the young people in the com- 
munity. The schools were divided into four groups, 
and one topic assigned to each group. Each local 
school in a given group was assigned a phase of the 
topic for that group. The young people of each school 
in a special meeting discussed the particular phase 
of the topic assigned to them and appointed three of 
its members to represent them and their views at the 
joint conference. All the young people of all the 
churches were invited to the conference, and two hun- 
dred responded. The program was in their hands, and 
there was no lack of discussion on the various topics. 
At the close they formulated some policies for their 
guidance and organized the Young People's Federation 
of the Sunday schools of that community. These poli- 
cies called for further cooperative activity on the part 
of the different groups. 

The Interdenominational Christian Endeavor or 
Young People's City Union has been an important 
factor in developing cooperation among the churches; 
so also the organized Sunday school work of States, 
counties, and townships, even though it is unable to 
reach all the people in the local church. 

Probably one of the most effective beginnings in 
interchurch cooperation was that of the Federation 
of Adult Bible Classes of Ashland, Ohio. One of their 
former leaders, a man interested in the movement from 
the beginning, Mr. W. D. Stem, has told the story: 



COOPERATION 133 

"Getting men into the church is not the difficult 
problem, but the training of them for active service is 
the part that requires careful handling, and this con- 
dition gave rise to the Men's Movement in our city. 
Men's classes that already existed were taken as a 
nucleus and organized for aggressive work. These 
classes were officered with a president, vice-president, 
secretary, and treasurer, and the class divided up into 
three or more committees, about as follows: Member- 
ship, Reception, Social, Devotional, and Financial, and 
in addition such special committees as were found 
necessary. We aimed to build up only such an organi- 
zation as would help us to hold what we gained. 

"These groups in the various schools became active 
centers. Each man began to look for men who properly 
belonged to their groups, and it was not long until the 
Sunday school idea was the prevailing topic of conver- 
sation in the shops and on the streets. Men everywhere 
were prevailed upon to join some one of these groups. 
The object was not numbers, but souls for the Master. 
Had numbers been the main object, there would soon 
have been strife, but that is an unknown thing among 
us. These groups grew larger every Sunday, and soon 
larger quarters were required. Some of the men were 
asked to look for new members, others were to be 
ready to receive them at the doors, and give them the 
'glad hand,' others were busy providing for their social 
welfare, and last, but not least, another committee 
was to take care of the financial side of the class. 
While the work was in a sense delegated to committees, 
care was taken not to hinder individual work in any 
way. Each member was urged to bring in new mem- 



134 MISSIONARY EDUCATION 

bers and help keep them in. It is comparatively easy 
to get a man to start, but the genius of the work is to 
provide for his requirements when he is once in. He 
must be given something specific to do, and it must be 
•such work as he can do. 

"After these groups had demonstrated the prac- 
ticability of organization, it was suggested that while 
they retained their individuality, they might increase 
their effectiveness by combining their efforts. This 
met with the approval of the representatives of the 
Tarious classes who were called to consider the pro- 
priety of such a move. While each class could direct 
the activities of its members, a union effort would give 
momentum to the one object in view — the bringing men 
into proper relation with Jesus Christ as their personal 
Saviour. It was agreed that a strong pull and a 
steady pull be made for sixty days to bring men into 
the various classes, and at the end of that time to 
hold a banquet. This called into action many men who 
up to this time were rather indifferent to the work. 
This organization was called 'The Ashland Men's Fed- 
eration of Sunday School Classes/ and was officered 
the same as individual classes. The committees were 
composed of a representative from each school, so that 
the small school had equal representation with the 
large one, based on the 'square deal' idea. At this time 
the real work began, and the whole town was astir. 
Men everywhere in the office, in the stores, in the shops, 
and on the streets were being persuaded to go to Sun- 
day school wherever they rightfully belonged. The 
Christian forces were marshaled as one man, and the 
spirit of unity in itself attracted men who, up to this 



COOPERATION 135 

time, had taken refuge behind the church differences. 
When a man of this type was approached by two or 
three men representing different churches, his argu- 
ments would not support him. The motto, 'Get Right 
With God/ was in evidence everywhere. We went where 
the men were, instead of waiting inside of our churchi 
walls for men to come to us. At the outstart we- 
an ticipated a possible two hundred at the banquet, but 
when the plates were counted it showed that in a 
town of seven thousand population, eight hundred men, 
in round numbers had sat down together at a Sunday 
school banquet. The plan was voted a success and a 
permanent organization was effected. 

"This was May, 1906. The effort did not stop after 
the banquet, although there were those who intimated 
that it was just a flash and would soon be over. The 
work kept steadily growing, and in 1907, during Janu- 
ary, February, and March, the Federation held a series 
of Sunday afternoon gospel meetings, to which all 
men were invited, and a special effort was made to 
get men who did not attend the regular church serv- 
ices. The attendance at these meetings ranged from, 
five hundred to eight hundred men. 

"In the month of May, 1907, another banquet was; 
held and one thousand one hundred men attended. In 
June we held our second local option election and the. 
result of training for service never showed better than 
it did during this campaign. Night after night scores, 
of men would meet and canvass the polls, and through 
the day would seek to persuade men to vote to keep 
the saloon out of our beautiful city. On election day, 
June 22, the men took their stand for the right in 



136 MISSIONAKY EDUCATION 

open active work on the streets, and when the vote was 
counted had a majority of three hundred and five for 
the right." 

(4) Larger cooperation and increased opportunities 
for training in cooperation await an adequate common 
program of action for all the churches. 

In the chapter on loyalty we stated that the estab- 
lishing of the kingdom of God on earth was such a com- 
mon objective. It needs, however, to be concreted in 
a specific program of action. This the Federal Council 
of the Churches of Christ is endeavoring to do. It 
already has a social program formulated by its Social 
Service Commission. Its newly organized Commission 
on Federated Movements has for its goal the establish- 
ing of cooperative movements among the churches in 
every State, community, city, and village. Already the 
rapid multiplication of local town, city, or country 
church federations is making possible the realization 
of parts of this national program in cooperative com- 
munity effort. 

The Moral Significance of Cooperation. In the last 
analysis cooperation is a moral problem. In the great 
ecumenical Edinburgh Missionary Conference, the 
Commission on Cooperation and Unity in Christian 
Missions placed themselves on record in this matter 
as follows : "Whether we have regard to the union and 
federation of native churches, or to the reaching of 
agreements between different missions, or to the work- 
ing of schemes of cooperative effort, we believe that 
the real problem to be faced is a moral one. Schemes 
of cooperation sometimes break down because the basis 
on which they are attempted is an impossible one; 



COOPERATION 137 

but more often the failure lies in ourselves. If the 
movement toward unity in the mission field is to 
gather strength and volume, the supreme need is not 
for schemes of union, but, as has been well said, for 
apostles of unity. Men are needed with sufficient large- 
ness of mind and breadth of sympathy to understand 
the point of view of those with whom they cooperate. 
Most of all, men are needed who have seen, and who 
can lead others to see, the vision of unity; men who 
know that love is the fulfilling of the law, and who 
have a living faith that God is able to do exceeding 
abundantly above all that we ask or think. We can- 
not too often remind ourselves that no large progress 
either in the unity of the church or in cooperative effort 
can be made with our present spiritual conception and 
capacity. The true path does not lie in treating our 
differences as unimportant, and impatiently brushing 
them aside as unworthy hindrances, but in finding 
through patient self-discipline a higher point of view 
which transcends them and in which they are recon- 
ciled. On the intellectual side this is a task that calls 
for strength and perseverance; and on the moral side 
we need the power of a mighty love, which, by the clear- 
ness of its perception and the flow of its energy, il- 
luminates and transforms the situation and makes all 
things new." 7 

FOR FURTHER STUDY AND DISCUSSION 

1. Are cooperation and denominational loyalty in- 
compatible? Why? 

7 Report of the Edinburgh Conference, vol. viii, Cooperation and Unity, p. 142. 



138 MISSIONARY EDUCATION 

2. How far can you secure cooperation among the 
members of a group and still preserve an efficient sub- 
committee organization ? 

3. What is "democracy/' and what is the relation 
of cooperation to it? 

4. From Professor Rauschenbusch's Christianizing 
the Social Order, do you think the spirit of working 
together is waning or increasing? 

5. Mr. John Graham Brooks tells of a New Hamp- 
shire dairyman who, irritated by the standard of clean- 
liness which the milk inspector submitted to him, 
burst out in reply: "Yes, I have read a good deal 
in the agricultural paper about this foolishness; but 
I am an American, and I propose to stay on bein' an 
American." How would you have dealt with this 
farmer ? 

6. On the basis of the six principles outlined in this 
chapter, how would you secure the cooperation of 
parents in the work of the church school ? 

7. What are some of the definite lines of work in 
which all the members of a church school can co- 
operate? 

8. What are some of the common tasks of the 
churches in your community? 

9. Do the churches look upon them as such? If not, 
why? How would you attempt to get them together? 
If they do appreciate them, are they working at these 
tasks? 

10. What opportunities have the boys and girls of 
the different churches in your community to work to- 
gether as different denominational groups? 



COOPERATION 139 



REFERENCES 



The History of Cooperation. George Jacob Hol- 
yoake. Two volumes. Chapter I of the first volume 
discusses the nature of cooperation, and Chapter XX 
applies the cooperative principle to industry. 

Christianizing the Social Order. Walter Rauschen- 
busch. "My sole desire has been to summon the Chris- 
tian's passion for justice, and the Christian's powers 
of love and mercy to do their share in rending our 
social order from its inherent wrongs." Part III, 
Chapter IV, concerns "The Love of Tooth and Nail," 
a study of cooperation or, rather, the lack of it. Part 
II, Chapter V affirms cooperation as the economic basis 
for fraternity. 

Thy Kingdom Come. A book of social prayers for 
public and private use. Compiled by Ralph E. Diffen- 
dorfer. 

Unity and Missions. Arthur J. Brown. Unity and 
Missions are indissolubly connected. In proportion as 
the church becomes missionary, it feels the need of 
unity, for it is futile to expect a divided church to 
evangelize the world. 

Cooperation and Unity. Vol. VIII of the Report 
of the Edinburgh Conference. A most comprehensive 
treatment of the need for cooperation in the foreign 
missionary work of the churches. 

The Church a Community force. Worth M. Tippy. 
A pastor's preconception of what a church ought to 
be; a church as he found it; the social awakening of 
the church ; developing social workers ; the church and 
its charities; a new attitude toward city government; 



140 MISSIONARY EDUCATION 

the church a neighborhood center ; and the church and 
public morality — the story of a ten years' ministry in 
one church makes a most constructive and stimulating 
document, marking a new path for the church as a 
social force. 

Education Through Play. Henry S. Curtis. A dis- 
cussion of those aspects of the play life of girls and 
boys which affect their moral development. 

The New Home Missions. H. Paul Douglass. Treats 
the social by-products of pioneer effort, the new social 
program in country and city, social justice in industrial 
life, a social restatement of race problems, the social 
reaction of home missions, and the social realization 
of Christianity in America. 



CHAPTER VI 
STEWARDSHIP AND GENEROSITY 



He that is faithful in a very little is faithful also in much: 
and he that is unrighteous in a very little is unrighteous also 
in much. — Luke 16. 10. 

Not one of them said that aught of the things which he 
possessed was his own. — Acts 4- 82. 

It is required in stewards, that a man be found faithful. 

— 1 Cor. Jf. 2. 

I will place no value on anything I have or may possess, 
except in its relation to the kingdom of Christ. 

— David Livingstone. 



CHAPTER VI 
STEWARDSHIP AND GENEROSITY 

Methods of Giving Now in Use. Thirteen different 
methods are in use to-day to obtain money for church 
work, according to the Rev. Frederick A. Agar in his 
recent book entitled Church Finance. In some places 
one method obtains, in others several may be found. 
Sometimes nearly all of them are combined. Dr. Agar 
enumerates the pew-rent system, donations, subscrip- 
tion papers, "Begging Bees," the individual collector, 
hit-or-miss plan, free-will offerings, assessments, tith- 
ing, the simplex plan, the duplex plan, the spasm plan, 
and church fairs, suppers, and entertainments. 

The methods used in the church school to train boys 
and girls in the support of the church and her enter- 
prises are almost as numerous and are certainly as 
varied and complicated. No estimate has as yet been 
made of the number of pupils who do not give regularly 
to the local school, and those who give both to the 
church school and the local church, or the number of 
different organizations to which the same children of 
the same local church are giving money, or what has 
been the result of the present rather ineffective and hap- 
hazard methods. If there is any argument for better 
methods of giving and for the gradual elimination of 
nonsupporters, there are certainly strong reasons for 

143 



144 MISSIONARY EDUCATION 

undertaking seriously to appraise the present methods 
of giving in the Sunday school, and to attempt to look 
at the whole problem from an educational point of 
view. 

In the following list of financial methods in the 
church school no attempt has been made to condense 
into a single phrase a name for the different methods 
employed. They are described, and an effort is made 
to point out their educational bearings. 

1. Presumably the large majority of church schools 
still follow the method of collecting from the pupils 
voluntary contributions to be used to pay the current 
expenses of the school. These expenses consist largely 
of the supplies for teachers and pupils, including lesson 
papers, books, reading papers, maps, charts, and other 
material and, sometimes, the song or hymn books, al- 
though in many cases any unusual item of current ex- 
pense is raised by some special appeal. In such cases 
the only moneys available for benevolent purposes are 
over and above these voluntary contributions for the 
school expense. It would be safe to say that the pupils 
only occasionally are reminded that their contribu- 
tions are used for the purposes stated. Sometimes they 
are stimulated by contests or by publicity given to 
the offerings of different classes. Very seldom do these 
schools present an opportunity in a democratic way 
for the pupils to participate in the expenditure of their 
offerings. They only hear the report of the treasurer 
from Sunday to Sunday. Only occasionally is any 
report ever made to them of the amount secured 
throughout the fiscal year, and the items for which 
their money was expended. The treasurer's report is 



STEWAKDSHIP 145 

usually made to the Sunday School Board of Teachers 
and Officers. Inasmuch as little or no attention is given 
to the cultivation of the school for such offerings, it 
is hardly to be expected that the offerings mean very 
much to the children. In many homes the money is 
provided by the parents, who faithfully supply their 
children with "pennies" to take to the Sunday school 
collection. 

2. There are church schools in which all of the money 
contributed by the pupils is given to "benevolences." 
If this principle is adopted, it has usually been dis- 
cussed in the Board of Teachers and Officers, and then 
the plan is announced to the pupils. The proportion 
of the funds given to each object is arranged, either 
in accordance with a general denominational plan, or 
with the needs as interpreted by the local officers. 
The money is contributed regularly from Sunday to 
Sunday, and then is given to the general treasurer, who 
in turn sends it to the different benevolent agencies. 
The supporters of this plan claim that this gives oppor- 
tunity for training children in benevolent giving, and 
fixes in their early days the channels through which 
the offerings are applied. In all such cases the amount 
needed for the support of the local school is included 
in the budget of the local church and is provided either 
by a special offering in the regular church services, or 
is voted outright from the treasury of the church as 
the money is needed. 

3. A regular offering for current expenses and an 
occasional and periodical offering for benevolences. 
The schools of certain denominations are required by 
their general governing bodies to set aside an occa- 



146 MISSIONARY EDUCATION 

sional collection, once a month, once a quarter, semi- 
annually, or annually, for missionary purposes, the 
money being distributed among the various missionary 
and other benevolent agencies. There is also the annual 
offering for the different missionary societies, and for 
the local home and foreign missionary agencies. These 
offerings are usually preceded by a more or less 
thoroughgoing campaign in missionary education, and 
may be stimulated by all sorts of collecting devices 
and contests, and may result in a steadily increasing 
amount of money for these purposes. The annual offer- 
ing often arouses more interest than the periodical 
collection, as the once-a-month plan. If a given Sun- 
day is "Annual Home Mission Day," it is possible to 
set a goal for the schools' giving, and work up to the 
day by education, appeals, and contests, so that the day 
itself may really become a significant occasion in the 
lives of the pupils. The arbitrary plan of setting aside 
the regular collection, say on the first Sunday of each 
month, is bound to yield a certain sum of money, but 
it may or may not represent any real interest in mis- 
sions on the part of the pupils unless persistent and 
adequate means of missionary education are employed. 
4. Some schools have a regular offering for current 
expenses as described in 1, with a pledge to raise a 
certain amount of money for various special occasions 
and objects— "special gifts," as they are called. These 
objects may include local charities, mission churches 
and schools, missionaries, native workers, orphans, 
school children, and shares in mission stations, both at 
home and abroad. In some cases all the benevolent 
money is given to one special object. This is some- 



STEWAKDSHIP 147 

times done by the school as a whole, and sometimes 
a special object is assigned to an organized class or 
department. This method of "special gifts" has cer- 
tain definite advantages. The object to which the 
money is applied can be presented concretely and defi- 
nitely to the children, and they may become genuinely 
interested in the welfare of the agency to which they 
are giving their money. There also can be more or less 
discussion of the amounts to be raised and appraisal 
of the results of the work to which the money has been 
applied. It is also possible through special gifts to 
more or less grade the appeals and the objects. The 
little children may be asked to give to some local need, 
to some children's hospital, day nursery, children in 
need, or to maintain a kindergarten in some needy 
place, or a Daily Vacation Bible School. To the 
younger boys and girls there may be assigned the 
support of some children in a mission school, or a 
teacher who is working with children of their own age, 
or a room in a hospital, or any one of the similar other 
activities. With the older boys and girls and the young 
people and adults the gifts may take an appropriate 
significance. 

In the Union School of Keligion, connected with 
Union Theological Seminary, in New York, there is a 
systematic attempt to train the pupils in giving and 
other forms of service. The plan is described in the 
following statement received from Professor Hugh H. 
Hartshorne, the director of the school : 

"The Union School of Keligion has been maintained 
by the Union Theological Seminary since 1910. The 
funds for its support have come in part from gifts to 



148 MISSIONARY EDUCATION 

the school, and in part from the treasury of the semi- 
nary. The pnpils of the kindergarten and first three 
grades are charged an annual registration fee of $1.00, 
and those above the third grade a fee of $2.00. This 
pays approximately for the texts and materials used 
in teaching. All the money brought by the children is 
left free for benevolences. 

"The children of each class place their contributions 
in the class treasury. The causes for which this money 
goes are determined by the children themselves. In 
most cases the children suggest the causes, and they 
frequently make personal investigations of the worthi- 
ness of the object suggested. The teacher's part is 
simply that of the more experienced member of the 
group. She never decides for the children, but relies 
on their judgment. It is believed that only by thus 
suggesting, analyzing, and selecting the objects to 
which money is given can the children receive real 
training in Christian giving. 

"Two causes of a nature to appeal to the intelligent 
sympathy of all the children are continued from year 
to year as School Causes, and the children are helped 
to feel responsible for them year after year. One of 
these is a local Day Nursery, and the other is related 
to the educational work connected with the University 
of Nanking, China. No pressure beyond that of the 
worth of the causes and the fact of their dependence 
on the gifts of the school is brought to bear on the 
children, and if they decide not to contribute to either 
one, their decision is accepted. It is found in practice 
that in almost every instance the children will of their 
own accord come to the desired decision. If the school 



STEWAKDSHIP 149 

were connected with a church, assistance to the church 
would be one of the permanent School Causes. 

"When the development of the pupils permits, each 
class adopts a class budget, in which it outlines for 
itself its probable receipts and desired expenditures. 
This adds to the value of choosing the objects of ex- 
penditure the decided value of knowing ahead the 
things for which the money is to be spent. 

"The need is felt for individual as well as class 
choices, and for the opportunity of making and keep- 
ing pledges. The latter is provided for when the class 
regards its collections as club dues for which each is 
held responsible. An envelope system, or its equiva- 
lent, providing for the division of the collection into 
two parts, one for the class treasury and one for causes 
decided upon by the individual, would take care of 
both needs. Experiments in this direction are under 
way. 

"In addition to the school enterprises mentioned 
above, each class has some interests of its own to sup- 
port, appropriate to its stage of social development. 
Attention is given to the cultivation of habits of in- 
dividual service at home, at school, on the street, and 
so on. In all, the fundamental value of personal asso- 
ciation, of sympathy, of good will, and the democratic 
spirit is not forgotten." 

A brief summary of activities by classes during the 
two years of 1914-1916 follows. 

TRAINING IN SERVICE 

Note. — The Manhattanville Day Nursery and the Nanking 
Scholarship Fund are school enterprises. 



150 MISSIONARY EDUCATION 

KINDERGARTEN 
School 

Christmas gifts to school helpers. 
Neighborhood ' 

Toys, clothing, money, for Manhattanville Day Nursery. 

Flowers for hospital children. 

Pasting pictures for hospital children. 
The World 

Money for kindergarten in Japan. 

Contribution to Nanking University Scholarship fund. 

Grade I 
School 

Christmas gifts to helpers. 

Flowers to classmates and injured schoolmate. 
Neighborhood 

Toys, mittens, money for Nursery. 

Thanksgiving basket for K. family. 

Christmas gifts for boys of K. family. 

Money to Mrs. K. at Christmas. 

Easter flowers for lonely aged person. 
The World 

Made picture books for children of Foo Chow. 

Money to Nanking Scholarship Fund. 

Contribution to Red Cross work in Europe. 

Grade II 
School 

Christmas gifts to helpers. 
Neighborhood 

Money, clothing and toys to Nursery. 

Thanksgiving dinner. 

New shoes given to a child. 

Money and food to X. family. 
The World 

Money to Nanking Fund. 

Money for Belgian Babies. 

Money for Red Cross work. 



STEWARDSHIP 151 

Grade III 
School 

Christmas gifts to helpers. 
Neighborhood 

Money, clothing, toys to Nursery. 
The World 

Money to Nanking Scholarship. 

Money to Red Cross work. 

Grade IV 
School 

Christmas gifts to helpers. 
Neighborhood 

Money, clothing, mittens, toys to Nursery. 

Flowers to elderly people. 

Clothing for X. family. 

Money and clothing to pupils of Industrial School No. 6. 
The World 

Money to Nanking Fund. 

Money for war sufferers. 

Comfort bags, handkerchiefs, etc., made for Red Cross 
Society. 

Grade V 
School 

Christmas gifts to helpers. 

Flowers to sick classmates. 

Singing in school choir at the service of worship. 

Neighborhood 

Money, candy, toys, milk, and mittens for Nursery. 

Quilt pieces collected and sent to poor woman. 
The World 

Money to Nanking Fund. 

Comfort bags for soldiers made and filled. 

Grade VI 
School 
Christmas gifts to helpers. 
Singing in the choir. 



152 MISSIONARY EDUCATION 

Neighborhood 
Money and game for Nursery. 
Christmas dinner, clothing, toys, for B. family. 
Easter flowers for lonely aged persons. 
Valentines to children in Sheltering Arms Home. 
Money for Mjrs. H.'s rent. 

Postcards pasted together for children in Bellevue Hospital. 
Flowers and pictures for children's ward in St. Luke's 

hospital. 
Magazines and papers collected and sent to needy schools. 
Lamp sent to crippled old lady. 

Grade VII 
School 
Christmas gifts to helpers. 
Flowers, letters, valentines to sick classmates. 
"Weekly visits to injured classmate. 
Singing in choir. 

Ushering. (Assisting in distributing and collecting Song 
Books.) 

Neighborhood 

Money, clothing, toys, for Nursery. 

Overcoat for 14-year-old boy, only wage earner of family. 

Clothing, toys for two families (7 children). 

Money for food for family of 8 children. 

Christmas box (warm shawl, slippers, candy, fruit, etc.) for 

crippled old lady, Mrs. F. 
Down quilt and lamp for Mrs. F. 
Year's subscription to magazine for Mrs. F. 
Collecting magazines and pictures for hospitals and homes. 
Pasting postcards for hospital children. 
Valentines and letters to class proteges. 
Easter flowers to lonely person. 

The World 
Money for Nanking Fund. 

Postcards of American Industries sent to missionary in 
China. 



STEWAKDSHIP 153 

Class book for Mr. Coleman's exhibit in Japan. 
Money to an Alaska Indian at Haines. 

Grade VIII — Girls 
School 

Christmas gifts to helpers. 

Singing in choir. 

Ushering (before the service of worship, while classes are 
assembling). 

Serving on Student Council. 

Helping at Christmas party. 
Neighborhood 

Money for Nursery. 

Thanksgiving dinner for B. family. 

Christmas tree and gifts for each member of the B. family 
of five. 

Good winter clothing for B. family. 

Valentines for B, family. 

Easter basket and plant for B. family (girls, colored eggs 
and delivered basket). 

Easter flowers for sick person in hospital. 

Class picnic with B. children as guests. 

Clothing for mother and baby. 

Articles made for Nursery Fair. 

Money for Home for Crippled Children. 
The World 

Money to Nanking Fund. 

Money to Polish Relief Fund. 

Letters and gifts sent bi-monthly to French soldier. 

Class book for Mr. Coleman's exhibit in Japan. 

Grade VIII— Boys 
School 
Christmas gifts to helpers. 
Candy taken to classmate. 

Ushering (assisting in distributing Sunday School supplies). 
Helping with Christmas party. 
Serving on Student Council. 



154 MISSIONARY EDUCATION 

"Neighborhood 

Money for Nursery. 

Money to the Association for Improving the Condition of the 
Poor. 

Clothing and food for X. family. 
The World 

Money for Nanking Fund. 

Money for Red Cross. 

Class book for Mr. Coleman's exhibit in Japan. 

High School I — Girls 
School 

Christmas gifts to helpers. 

Helping at Christmas party. 

Serving on Student Council. 
Neighborhood 

Money for Nursery. 

Dressing twelve dolls for settlement children. 

Canned fruit for working girls' camp. 
The World 

Money for Nanking Fund. 

Money for poor student at Grant Lee Hall in the Tennessee 
Mountains. 

High School I — Boys 
School 

Christmas gifts to helpers. 

Flowers, letters and visits to sick classmate. 

Serving on Student Council. 

Planning and taking charge in turn of High School Service 
of Worship. 
Neighborhood 

Money to Nursery. 

Thanksgiving dinner to S. family. 

Money, candy, books, clothing, toys for P. family. 

Boys of P. family taken to Museum of Natural History. 

Money to Children's Aid Society. 

Weekly aid to X. family. 



STEWARDSHIP 155 

The World 
Money for Nanking Fund. 
Money for Red Cross 

High School II — Boys 

School 
Christmas gifts to helpers. 
Serving on Student Council. 

In charge of Christmas tree and serving refreshments. 
Planning and taking charge in turn of High School Service 
of Worship. 

Neighborhood 

Money for Nursery. 

Weekly provisions bought and delivered to Mrs. G. 
The World 

Money for Nanking Fund. 

High School III — Girls 
School 

Christmas gifts to helpers. 

Serving on Student Council. 

In charge of Christmas tree and serving refreshments. 

Helping plan and manage High School party. 

Planning and taking charge in turn of High School Service 
of Worship. 
Neighborhood 

Money to Nursery. 

Shawl and cap for lame girl. 

Visiting the lame girl. 

Candy made for lame girl. 

Flowers and other gifts taken to lame girl. 
The World 

Money for Nanking Fund. 

Class book sent to Sunday School in Japan. 

High School III — Boys 
School 
Christmas gifts to helpers. 



156 MISSIONARY EDUCATION 

Serving on Student Council. 

In charge of Christmas tree and serving refreshments. 
Helping plan and manage High School party. 
Planning and taking charge in turn of High School Service 
of Worship. 

Neighborhood 

Money for Nursery. 

Thanksgiving and Christmas dinners for Mrs. S. (bought 
and delivered by boys). 
The World 

Money for Nanking Fund. 

High School IV — Girls 
Neighborhood 

Money for Nursery. 

Fuel for a family. 

Clothing and food for a family. 
The World 

Money for Nanking Fund. 

High School IV — Boys 
School 

Ushering in chapel. 

Assisting in service of worship. 
Neighborhood 

Clothing and food for a family. 

Christmas gift to Seminary helpers. 

The World 
Money for Nanking Fund. 
Money for Red Cross. 
Subscriptions to National Child Labor Association. 

TRAINING CLASS I 
School 
Christmas gifts to helpers. 
Contribution of money to the school budget. 
Assisting teachers of younger classes. 



STEWARDSHIP 157 

Neighborhood 

Money for Nursery. 

Eggs and milk bought weekly for sick woman. 

Christmas gifts, money, clothing and food for same family. 

Young son in this family placed in night school and helped 

to secure a better position. 
Regular calls made in this home. 
Helping an old lady to keep her own belongings and room 

to avoid entering an institution. 

The World 
Money for Nanking Fund. 

5. One offering is taken from the pupils and is then 
divided on a percentage basis between local church 
support and benevolences on a schedule adopted by the 
teachers and officers. Sometimes a single pocket en- 
velope is used, or the offering may be taken in class 
envelopes and placed upon the plates by each pupil. 
Dr. Agar says that when this plan is used it is open 
to the objection that it removes from the individual 
contributor his decision as to the division of his con- 
tribution, and that it always invites a misuse of mis- 
sionary money for local church support. 

6. Many church schools are adopting the use of the 
duplex envelope. A budget is made by the governing 
body of the school for both local church current ex- 
penses and benevolences, and this budget is presented 
to the pupils who make subscriptions, indicating the 
amount to be paid each Sunday for both purposes. 
The double pocket or duplex envelope is used, each 
pupil being given fifty-two envelopes, and is expected 
to return one envelope each Sunday in which he has 
placed the amount of his offering. The money for the 
current expense is then expended as the governing 



158 MISSIONARY EDUCATION 

board and school desire, and the offerings for benevo- 
lences are divided either according to the denomina- 
tional plan, or to a schedule adopted by the local school. 
This method is also sometimes used in the Primary 
Department, special small envelopes being provided for 
that purpose. The plan has the advantage of training 
the pupils in systematic giving for all of the interests 
of the church school, and leads to businesslike habits 
in dealing with the Lord's treasury. 

7. In recent days some schools have adopted the 
duplex plan just described, with the exception that the 
offerings are applied to the general church budget. 
In this case the current expenses of the Sunday school 
are included in the local current expense budget of 
the church, and the gifts from the Sunday school to 
benevolences are included in the estimated gifts of 
the church. Under this plan one treasurer receives all 
the funds, and the pupils are given the same envelopes 
that are used by the church, and are told that their 
gifts are to apply to the expenses and benevolences of 
the entire church. 

Need for an Adequate Educational Policy. The effect of 
this survey is confusing. For such an important aspect 
of the business of the kingdom of God as its financial 
support it may be well to attempt a simple, but yet 
more or less comprehensive statement regarding the 
educational objectives in training of pupils for the 
Christian use of money, and in presenting the relation 
of money to the extension of the Kingdom. No problem 
is more difficult than to change the financial system of 
any organization. The church school and church are 
not peculiar in this regard, especially when, from the 



STEWARDSHIP 159 

ordinary standards, they may be said to be in a pros- 
perous condition. Our problem in religious education, 
however, is more than the adequate support of the in- 
stitutions of religion. We must take into account a 
theory of property (of which money is the measure of 
value) that is in accord with the principles of the 
kingdom of God. Then there is the individual Chris- 
tian's attitude toward whatever money he may possess 
regardless of the economic system under which he may 
live. Thus there emerge three main objectives in a 
religious educational policy dealing with the use of 
money: an adequate method of financing the church 
and her enterprises ; the teaching of a Christian theory 
concerning property; and training in generosity and 
effective giving. It makes little difference which of 
these three is considered first. In any concrete instance 
of giving all will have a share in determining the 
motive, method, and extent of the response. 

Training for the Support of the Church and its Work. 
If we examine the educational policy with reference to 
giving in any of the local churches with which we are 
familiar, we fail to find any adequate plan for training 
all the members in the church to support adequately 
all the enterprises of the church, local, State, national, 
and world-wide. The first hindrance in the way of such 
a policy lies in the organization of the local church it- 
self. If you speak of the "church" to many persons, 
it means either the church building or the services of 
public worship. "I must support both the church 
school and the church" indicates the general attitude 
toward the local church and its organizations. There 
might also be added, the Young People's Society, the 



160 MISSIONAKY EDUCATION 

Woman's Missionary Societies, and the Junior organi- 
zations. All of these have an existence apart from 
the church as an organization, largely because they are 
independently managed and financed. The idea of the 
church as a parish organization, uniting all the people 
both old and young for common worship and joint 
action in a consistent constructive policy of Kingdom 
extension is hardly possible as long as the membership 
is thus disunited. A pastor recently said, "When I 
desire to get my 'church' as such to undertake a piece 
of work, I have to consult eighteen different organiza- 
tions." To preserve the individual initiative and re- 
sponsibility represented by these various organizations, 
and at the same time secure united and effective service 
by the whole group, is but another way of stating a 
problem that is well-nigh universal in this age; it is 
that of harmonizing government by and through the 
people in a real democracy, with strong central or 
federal control and action. 

It is, of course, clear that the first requirement for 
such united action is a program for the local church 
which is comprehensive enough for its entire mem- 
bership. Such a program will include the church's 
responsibility and opportunity for parish, community, 
national, and world-wide service. The whole plan must 
not be mechanically devised, but should be largely 
determined by the social point of view. It is not with- 
in the scope of this treatment to present such a 
policy, but it is the author's contention that adequate 
financial support for the church will not be forth- 
coming until such a policy is outlined. 

The features of such a program will then determine 



STEWARDSHIP 161 

the educational policy of the church, for its prime 
objective will be to acquaint all the members with the 
entire program, and to enlist them in its support. Con- 
certed and cooperative effort will not be possible as 
long as our church membership, for instance, is divided 
into "Home" and "Foreign" camps, with a large pro- 
portion indifferent to any missionary program at all. 

Even with the present division of program and re- 
sponsibility, it is possible to do far more for the edu- 
cation and enlistment of our boys and girls in the total 
task of the church. Of all the financial methods pro- 
posed, the last mentioned seems to offer this oppor- 
tunity. 

A Unified Budget. The following statement of the 
plan adopted by the Hackensack Methodist Episcopal 
Church, which has a membership of two hundred and 
ninety and a Sunday school of one hundred and sixty- 
five, was prepared by the pastor, the Rev. Staley F. 
Davis. 

In introducing the new financial plan into the church 
in Hackensack it was decided to unify the budget of 
the church and Sunday school. 

How We Did It 

The plan was outlined to the official board by the 
pastor. 1. Make two complete budgets, one for current 
expenses, another for all benevolences, including the 
Sunday school in both. 2. Use identical duplex en- 
velopes for all. 3. Conduct an Every-Member Canvass, 
including all men, women, and children, members of 
the Sunday school, church, and congregation. 



162 MISSIONARY EDUCATION 

The official board adopted the plan after a lengthy 
discussion. There was practically no opposition. 

The Sunday School Board concurred in the action. 

A committee of five and the pastor were appointed 
to put the plan in operation. 

The committee appoiuted one of their number gen- 
eral manager, and selected the canvassers. 

A double card index of all "prospects" was prepared, 
one card for each individual, with full name, address, 
church and Sunday school relationship, amount pre- 
viously contributed, and other data useful to can- 
vassers. 

The usual methods of the Every-Member Canvass, 
careful assignment of names and teams, distribution 
of literature, training of canvassers, letters of explana- 
tion to the membership, a church dinner, and a time 
limit, were adopted. 

The motto adopted and used as a slogan was: 1. 
Every member of the church and school a subscriber 
on a weekly basis; 2. Each one a subscriber to both 
sides of the envelope; 3. Each subscriber increasing 
his subscription if possible. Those who were members 
of both church and school were asked to subscribe at 
least as much as they were in the habit of giving to 
both. 

The Plan in Operation 

Subscribers were permitted to give their offerings 
at either Sunday school or the morning or evening 
preaching services. Most of those who attend Sun- 
day school put their envelopes in the class collection. 
Some tear their envelopes in two, putting one part 



STEWARDSHIP 163 

in at Sunday school and the other at church. Some 
put in a loose collection at one of the other services. 
All envelopes are turned over to the church financial 
secretary, who records all contributions, turning the 
money for current expenses over to the current expense 
treasurer, and that for benevolences over to the treas- 
urer of benevolences. 

The church treasurer pays each month to the Sunday 
school treasurer the appropriation for the Sunday 
school, which is disbursed by the latter under the direc- 
tion of the Sunday School Board. The superintendent 
reports monthly to the official board all expenditures 
of the Sunday school. The missionary society of the 
Sunday school continues, but dispenses with its special 
treasurer. It still provides a monthly program, but 
seeks to broaden its interest and to instruct the school 
about all the world-wide work of the church, repre- 
sented by all the benevolent causes. Formerly the mis- 
sionary offerings of the school were divided by the 
Disciplinary method, between foreign missions, home 
missions, and the Board of Sunday Schools, but our 
subscriptions were solicited on the basis of the church 
budget embracing all regular benevolences. The sub- 
scriptions were so greatly increased that the three 
boards mentioned received a forty per cent increase 
from the Sunday school, and there was money left for 
distribution among all other causes. The experience 
of one year indicates that subscribers are keeping paid 
up very well. We issue a quarterly financial statement 
to all subscribers, showing the state of each account 
and the condition of the church treasury. We ended 
the year with practically all bills paid, including a 



164 MISSIONARY EDUCATION 

$400 note for last year's deficit. The children of the 
Sunday school are paid up better than the adults of 
the church. 

Advantages of the Plan 

It ties the church up to the Sunday school and 
makes the official board responsible for it as it should 
be. 

It ties the Sunday school up to the church. Each 
child is made to feel that he is a part of the church. 
He gives to the church and to all the work of the 
church. "Where your treasure is, there will your heart 
be also/' applies to children. This is a great help in 
the most pressing problem of Sunday school adminis- 
tration. Is it not better to treat a child as a part of 
the church, and from the beginning train him up in the 
practice of church membership, rather than to train 
him to think that the Sunday school is a thing apart 
and an end in itself, and the matter of church relation- 
ship is a minor consideration ? 

It interests the unchurched parent. One eleven- 
year-old girl after receiving envelopes came back to 
ask, "Can papa have a set of envelopes or shall he 
put in his money with mine?" He got a set and 
has since joined the church on probation with his 
daughter. 

It increases the offering from the Sunday school. If 
the duplex envelope is good for the church, it is better 
for the Sunday school, because it accomplishes the 
same result and starts the training in systematic giv- 
ing where it should start, namely, where attendance 
on church and school begin. It secures an offering from 



STEWAKDSHIP 165 

the absent pupil and makes rainy Sundays and vaca- 
tion Sundays as good financially as the best. It in- 
creases the total offering. Our official board received 
from Sunday school members for current expenses 
$264 net, against $136 received by the Sunday school 
the previous year, an increase of $128, or ninety-four 
per cent. They apportioned to the Sunday school for 
their expenses $150. The Sunday school thus had $14 
more to spend on itself and the official board received 
an excess of $114. For the next year the appropriation 
for the Sunday school is increased to $200. The benevo- 
lent income from the Sunday school increased from 
$108 to $159, or forty-seven per cent. It pays ooth 
school and church, local parish and world parish. 

It results in incidental benefits as valuable as the 
financial results. These are vastly increased by in- 
cluding the children in the individual canvass. Parents 
have been interested, lukewarm people revived, family 
conditions discovered, new acquaintances begun, the 
calling habit formed, the solidarity of the church real- 
ized, all activities stimulated, and confidence increased. 
After three years, the plan is operating with unabated 
success. 

Christian Stewardship. It is now becoming clear that 
leaders and teachers of the church must face the con- 
sideration of a theory of property which will at once 
become the basis of a possible readjustment of our 
economic system, and at the same time be thoroughly 
Christian. In the centuries past Christian leaders were 
courageous in pointing out the religious obligations 
of the individual. In these later days, following the 
lead of devoted and open-minded prophets, the church 



166 MISSIONAKY EDUCATION 

has begun to socialize her program, and to train her 
members in the duties of man to man. But we are 
discovering that there is too much unrest in the world 
to explain it all by inconsistencies and irregularities 
in the personal dealings of men. The economic plan 
on which society is now based is emerging for fresh 
appraisal in the light of God's eternal purpose and the 
requirements of justice and honor. 

No religious leader need fear to say that he has not 
thought this problem through for himself to a satisfac- 
tory conclusion. The best students of economics have 
not yet professed that. The best we can now do, and 
the important thing, is to create an attitude of con- 
cern and investigation regarding it, and to point out 
its religious significance. Every teacher of religion 
can be open-minded in the discussion and can lead his 
pupils, especially the young people, courageously to 
pursue their studies in this field. We can take the 
side of sympathetic understanding of these problems 
rather than that of dogmatic aloofness, and the peril- 
ous conviction that they are of no concern to Chris- 
tianity and the church. The best contribution to this 
discussion that the church has thus far made is its 
doctrine and principles of Christian stewardship. At 
Saratoga, New York, in May, 1916, the General Con- 
ference of the Methodist Episcopal Church adopted a 
statement of Christian stewardship which may be used 
by all religious teachers as the basis of their study and 
teaching on this matter. 

Christian Stewardship 
1. The following principles should be recognized by the 



STEWAKDSHIP 167 

individual Christian who would relate himself intelligently 
to property, income, wages, and wealth: 

(1) God is the owner of all things. 

(2) God invites men to subdue the earth and possess it. 

(3) Under grace, man is a steward to hold and administer 

his possessions as a sacred trust. 

(4) God's ownership ought to be acknowledged. 

(5) Biblical history records, and extrabiblical history recog- 

nizes the setting apart of the tenth of the income as 
that acknowledgment; there is indicated a divine 
sanction for the practice and the amount 

(6) God's ownership and man's stewardship are best evi- 

denced by the systematic application of this portion 
of income to the advancement of the Kingdom, and 
by the faithful use of the balance of income not set 
aside. 

1. The following methods should be pursued by the individ- 
ual Christian who would administer wisely his stewardship 
of material possessions. 

(1) Actual or constructive separation of the proportion of 

income which complies with the foregoing principles. 

(2) A written pledge in advance for the regular work of 

the church (local and benevolence budget). 

(3) A weekly payment of the amounts prescribed; offered 

as an act of worship at a public service if this is pos- 
sible; otherwise held until offering may be made. 

(4) Payments from time to time, out of portion set aside 

but not previously pledged, to special causes. 

(5) Careful, intelligent, personal, and prayerful considera- 

tion of the uses to be made of the whole of income and 
wealth; this will require study of the local, national, 
and world-wide program of the church, and of the 
full stewardship of life itself. 

(6) Freewill offerings, thank-offerings, and gifts. 

It is realized, after a man acknowledges that he is 
a steward, and that he must "hold and administer his 



168 MISSIONARY EDUCATION 

possessions as a sacred trust" there yet remains the 
problem of working out a just and possible plan of 
using our possessions as a sacred trust, which implies 
far more than a system of tithing as the "public ac- 
knowledgment of God's ownership." 

Generosity. "The Lord loveth a cheerful giver" — a 
"hilarious" giver, as it is sometimes and quite properly 
translated. Hilarious giving is giving with joy and 
gladness, taking supreme pleasure in the act which is 
untainted by any stint or stinginess or even regret. 
The generous giver not only gives much, his tenth or 
more, but gives hilariously. The quality of generosity 
arises out of the feeling which is attached to any 
specific act of giving. To make all giving and service 
pleasurable is to train in generosity. Let each act of 
giving, individual and group, be accompanied by state- 
ments as to the good which will result from the gifts 
and the joy they will create. Jokes about taking a 
collection or apology for making appeals for money 
and schemes for making the offering appear other than 
it really is, all tend to take away the pleasure of giving 
and to make it an odious exercise. 

The Standard of Success in Life. In order to support 
the teaching of Christian stewardship, the standard of 
success in life which is held before growing youth must 
become something more than making money. As long 
as everything gives way to the one passion, dominantly 
American, to accumulate wealth, it will be difficult 
to teach God as the owner of all things and men as 
stewards holding their possession in sacred trust. 
Said one young man to another, a college mate whom 
he had not seen for a good many years, "Well, John, 



STEWARDSHIP 169 

are you making lots of money ?" "No," came the reply 
from the other, a social worker in a large city, "I'm 
not in that line, but Fm making history in my com- 
munity." 

In this connection some who read these pages will 
remember the story of the little Karen girl as told by 
Dr. L. W. Cronkhite of the American Baptist Mission 
in Burma: 

Two Mites 

I have never found a heathen Karen child. They are just 
children without the "heathen." God does not make heathen. 
One little experience was typical of many such in my own 
field among the Two Karens of Burma. Entering a heathen 
village one morning for the first time, I set my typewriter 
under some tamarind trees. Soon it drew a little crowd. I 
was especially attracted by the very round, very sweet, and 
very dirty faces of two little girls, evidently sisters, and per- 
haps four and six years of age. Dirt is only skin-deep with 
children. Of course it strikes in with grown people, but not 
with little children. Wanting to make friends, I extracted a 
milk biscuit from my food basket, and while I sat tight in my 
chair — for they would have run had I moved their way — I 
held it up as an offering. They had probably never seen a 
white man before. They were certainly not reassured by my 
monstrous looks. The younger would none of me, but the six- 
year-old began to move, very slowly at first, about the pace 
of a snail not feeling as well as usual. When yet perhaps three 
feet from me there was a lightning dash, and a part of a sec- 
ond later she again stood by the little sister with my biscuit 
in her hand. I cannot positively say that she took it, for if 
she did, the duration of the act fell below the sixteenth of a 
second, which my teacher once assured me is necessary to the 
visibility of an action. Still, I have always felt that logic com- 
pelled a belief that she did take it. Now, of course, you 
trained in a Christian Sunday school, would have said: "Thank 
you, dear Mr. Cronkhite. How kind you are!" But she, being 



170 MISSIONARY EDUCATION 

a heathen, didn't I watched her to see what she would do. 
The situation, of course, was serious; my property was in the 
hands of a heathen. If it had been you, I need not say there 
could have been no worry. You have been trained and are 
what you ought to be. You remember how, when you were 
little, and a man gave you an orange, you always divided it 
into two equal parts — only you made one part just a little 
larger than the other part — and then you gave the larger part 
to your little brother or sister. But this little Karen girl had 
risked her life, she thought, to get that biscuit, so she went 
just as straight as she could to her four-year-old dot of a sister 
and gave her — the whole thing. I did feel so sorry for her. 
You see, if only she had had a proper training it would have 
saved her half of that biscuit. Then, while I watched them, 
the little sister broke the biscuit in two and gave back half, 
and they munched away together in peace and plenty. I 
don't half believe that the angels stood around, as perhaps 
we would, and said, "O, gracious! see those two dirty little 
heathen." But if they did, I believe that the Lord Jesus put 
up his hand and said, * 'Sh! of such is the kingdom of heaven." 



FOR FURTHER STUDY AND DISCUSSION 

1. Make a study of the giving in your local church. 
List all the organizations, their appeals, the amount of 
money collected in each, the method used, the per- 
centage of members contributing, organizations making 
appeals to the same persons, and study especially the 
children's giving. 

2. Make a list of the items for which money is needed 
for local church support. How are the children being 
trained to meet such needs? 

3. Make a similar list of home and foreign mission 
needs. Are the children giving intelligently to meet 
these needs? 



STEWARDSHIP 171 

4. Where do your pupils get the money they give to 
the church ? 

5. Discuss allowance money and earned money from 
the standpoint of the effect upon giving. 

6. How soon would you teach the principle of stew- 
ardship to boys and girls? 

7. How far do your pupils help to determine the ex- 
penditure of their offerings? 

8. What are the educational advantages of the duplex 
envelope system and the weekly offering ? 

9. How many organizations are there in your local 
church claiming membership among the same girls 
and boys? What are the plans of giving in each? 
What education in the principles of giving in each ? 

10. What standard of success in life is being im- 
parted by your day-school teachers? Consult both 
principal and teachers? 

11. What observations have you to make on Dr. 
Cronkhite's story? 

12. If you teach tithing, what are you saying as to 
the use of the nine tenths ? 

REFERENCES 

Church Finance. Frederick A. Agar. The book is 
not a mere recital of right and wrong methods of church 
finance, although it is strong from this standpoint. 
It tabulates the various methods and lack of methods 
now in vogue and points out the utter inability of the 
church to achieve its task by following such plans. 
Mr. Agar has personally conducted or supervised the 
financial visitation, and reorganization of financial 



172 MISSIONARY EDUCATION 

methods in thousands of churches, many of them in 
churches of other communions than his own. He 
speaks, therefore, with authority. 

A Man and His Money. Harvey Reeves Calkins. A 
study of stewardship in its fundamental aspects. It 
attempts to answer questions regarding ownership, 
tithing, the obligations of honor, life and loyalty. 

Property, Its Rights and Duties. Various authors, 
with an Introduction by the Bishop of Oxford. A 
series of essays dealing with the historical evolution 
of property, in fact and in idea; the philosophical 
theory of property; the principle of private property; 
the biblical and early Christian idea of property; 
property and personality, and some aspects of the law 
of property in England. 

The E very-Member Canvass and the Sunday School. 
A pamphlet published by the Board of Sunday Schools 
and the Department of Missionary Education of the 
Methodist Episcopal Church containing the account of 
the unified budget in Hackensack, New Jersey, referred 
to on page 161. 

The Bible and Social Living. Harry F. Ward. The 
fourth year Senior Graded Lessons as written by Pro- 
fessor Ward and published by several denominations. 
Professor Ward's treatment of various aspects of the 
"Stewardship of Property and Life" in the first and 
second quarters is modern and constructive and, upon 
the whole, the best presentation for class use yet avail- 
able. 

Poverty and Wealth. Harry F. Ward. A compelling 
message in terms of facts — facts of starvation, disease, 
drunkenness, dishonesty, class hatred, unemployment, 



STEWARDSHIP 173 

degeneracy, inefficiency, the dangers of wealth, profit- 
sharing, a living wage; arranged for daily study and 
weekly class use. 

The Social Principles of Jesus. Walter Rauschen- 
busch. An attempt to formulate the fundamental con- 
victions of Jesus about the social and ethical relations 
and duties of men. Chapter VIII treats "Private Prop- 
erty and the Common Good." 



CHAPTER VII 
TRAINING IN LOYALTY TO THE KINGDOM 



I have told you this, that my joy may be within you and 
your joy complete. This is my command: you are to love one 
another as I have loved you. To lay life down for his friends, 
man has no greater love than that. You are my friends — if 
you do what I command you; I call you servants no longer, 
because a servant does not know what his master is doing; 
I call you friends, because I have imparted to you all that 
I have learned from my Father. — John 15. 11-15. (The words 
of Jesus: James Moffatt's translation.) 



CHAPTEE VII 
TRAINING IN LOYALTY TO THE KINGDOM 

"No servant can serve two masters : for either he will 
hate the one, and love the other; or else he will hold 
to one, and despise the other. Ye cannot serve God 
and mammon." The story of the unrighteous steward 
portrays the failure of divided loyalty. The divided 
mind and heart cannot yield the largest satisfaction 
to the soul. The factor or steward of whom Jesus 
spoke was observing the outward forms of the service 
of his master while in his heart he was giving alle- 
giance to the masterful dominance of low ideals. From 
the standpoint of Jesus there can be no hyphenated 
Christians. 

When President Wilson addressed four thousand 
newly naturalized citizens in Philadelphia on May 
10, 1915, he appealed for a single allegiance to the coun- 
try of their adoption. The President said : "You have 
taken the oath of allegiance to the United States. Of 
allegiance to whom? Of allegiance to no one, unless 
it be God. Certainly not of allegiance to those who 
temporarily represent this great government. You 
have taken the oath of allegiance to a great ideal, a 
body of principles, to a great hope of the human race. 
. . . We came to America, either ourselves or in the 
persons of our ancestors, to better the ideals of men, 
to make them see finer things than they had seen be- 
fore, to get rid of things that divide, and to make sure 

177 



178 MISSIONARY EDUCATION 

of the things that unite. . . . The man who seeks to 
divide man from man, group from group, interest from 
interest, in the United States is striking at its very 
heart." 

What is Loyalty? Loyalty is true allegiance to con- 
stituted authority. A loyal person is constant and 
faithful in any relation implying trust and confidence. 
Professor Royce, in his Philosophy of Loyalty, gives as 
his preliminary definition : "Loyalty is the willing and 
practical and thoroughgoing devotion of a person to 
a cause. A man is loyal when, first, he has some cause 
to which he is loyal; when, secondly, he willingly and 
thoroughly is devoted to this cause ; and, thirdly, when 
he expresses his devotion in some substantial and prac- 
tical way by acting steadily in the service of the cause." 
We must not think of loyalty as merely adoration of a 
cause, nor even of deep affection for it. If we merely 
lift up our cause before our fellow men with laudatory 
phrases and expressions of devotion, we are not truly 
loyal. A loyal man actually serves his cause. It com- 
pletely possesses him and guides and directs his con- 
duct. As Professor Royce further points out, only in 
loyalty to a cause can the conflicting tendencies in 
conduct be harmonized. The man who has a cause and 
serves it never hesitates as to what he ought to do. For 
him conscience is loyalty to his cause. His life is 
unified by means of an ideal determined by his cause, 
and then he compares the ideal to life's everyday ex- 
periences. 

The Christian's True Cause. Our problem, then, in 
the study of loyalty is to determine what cause we shall 
set before our boys and girls, and then how we shall 



LOYALTY 179 

train them in loyalty to this cause. The Christian's 
true cause is the extension of the kingdom of God 
in the world. In defending this point we shall need 
to inquire into the essential characteristics of a cause 
to which we can ask all men to be loyal, then what 
our conception of the kingdom of God is, and whether 
or not it meets these requirements. A cause worthy 
of loyalty must have value in itself. If it means noth- 
ing more than my own personal interest in it as such, 
how am I to give my loyal devotion to it? A true 
cause is also always something outside of myself. I 
may be a part of it and involved in it, but it must be 
something bigger and beyond myself. Our country 
to which we give our patriotic loyalty is something 
quite outside of my private self. I may own in it an 
acre of land, or may be serving it in public office, but 
the "country" which holds my loyalty is far more than 
either. It is what President Wilson called "A great 
ideal, a body of principles, a great hope of the human 
race." This was the "country" which was in the 
thought of Mary Antin, when a little immigrant girl. 
"This George Washington, who died long before I was 
born, was like a king in greatness, and he and I were 
fellow citizens. . . . What more could America give 
a child ? Ah, much more ! As I read how the patriots 
planned the Kevolution, and the women gave their 
sons to die in battle, and the heroes led to victory, and 
the rejoicing people set up the republic, it dawned 
on me gradually what was meant by my country. The 
people all desiring noble things, and striving for them 
together, defying their oppressors, giving their lives 
for each other — all this it was that made my country." 



180 MISSIONARY EDUCATION 

Furthermore, a cause must be social ; that is, it must 
involve a group of persons. But it is not the persons 
themselves, it is the tie that binds all my fellow men 
with myself in loyal service. The true cause cannot 
be temporary and subject to the varying conceptions of 
truth which we might desire to give it. It must, in a 
real sense, be eternal, for only an eternal cause can 
unify all the experiences of this life. In his final defi- 
nition of loyalty, Professor Royce says : "Loyalty is 
the will to believe in something Eternal, and to express 
that belief in the practical life of a human being." 1 

Is not the kingdom of God as taught by Jesus such a 
cause? The Kingdom as conceived by Jesus may be 
thought of as an ideal social order in which all men 
stand in relation to God as sons, and to each other as 
brothers. Was not the establishing of such an ideal 
of life to which he could summon all men in common 
loyalty the objective of the public ministry of Jesus? 
This Kingdom as the goal for the living of all men had 
such intrinsic value that Jesus himself devoted his life 
to it, and finally died for it. It was quite beyond his 
personal interest. He prayed that it might come. It 
was not temporary or temporal. It was the "realm of 
God," 2 and its central fact is the superiority of spirit- 
ual power. But the Kingdom was also quite personal. 
"The kingdom is within you," said Jesus. "America" 
is within all our loyal countrymen. All that it means, 
its richest heritages and its highest idealism, is within 
the loyal American. So also it is with the Kingdom. 
It is within each loyal subject ; it is his own ideal which 



1 The Philosophy of Loyalty, p. 357. 

2 James Moffatt, A New Translation of the New Testament. 



LOYALTY 181 

ever guides him in organizing his daily living. This 
Kingdom, with its two focal points, the Fatherhood of 
God and the brotherhood of man, is the only cause 
which can unify all the experiences of man. Loyalty 
to this ideal will harmonize conflicting interests and 
impulses of life. Furthermore, in seeking to establish 
this Kingdom on earth, no man's true loyalty will be 
violated, but instead be preserved and strengthened. 
"All authority hath been given unto me in heaven and 
on earth," said Jesus in the great commission. The 
authority of his own absolute loyalty to the Kingdom 
is uncontested. 

Training in Loyalty. Before the Kingdom can become 
the object of loyalty it must be voluntarily accepted as 
the goal of life, the ideal toward which life shall move. 
How can we get our boys and girls to accept willingly 
the Kingdom as their cause? How can we help them 
to devote themselves thoroughly to it and express their 
devotion in practical life? 

1. Loyalty for the Kingdom is awakened, trained and 
kept alive by personal leaders who themselves are 
loyal. Loyalty will respond to loyalty. No father who 
is disloyal to the family tie can engender true devo- 
tion to the family in his children. He has lost his 
own primary cause or ideal to which he can be loyal. 
How can he, then, inspire his children to be loyal to 
an ideal which for him does not exist? The leaders 
who can awaken loyalty to the Kingdom are the eager, 
enthusiastic, convinced and aggressive people who 
have proven their loyalty in practical and sustained 
activity for the extension of the Kingdom. It is at 
the point of sacrifice that loyalty is most contagious. 



182 MISSIONAKY EDUCATION 

In sacrifice, both the Kingdom and loyalty are given 
significance and compelling power. 

2. For boys and girls, especially those under adoles- 
cence, the Kingdom must be idealized. This process 
of idealization lifts a cause up and beyond the self, and 
makes it a true goal. An ideal is an idea plus an I, and 
the I is the feeling of loyalty. When ideals are ex- 
pressed in formal declarations we sometimes call them 
convictions. When a person or persons, leaders in a 
cause, present the cause with conviction, and attach 
unusual significance or meaning to the cause, they tend 
to idealize it. Ideals are formed out of meanings, 
especially when an appeal can be made to some of the 
deeper motives, like that of sacrifice. 

Some of the ways of idealizing the kingdom of God 
may be suggested by analogy from the development of 
patriotism, loyalty to one's country. 

(1) Use the flag as the symbol of all that our coun- 
try signifies. The flag is displayed, treated with 
dignity, and is saluted because it represents our ideal 
country. It engenders loyalty when its meaning is 
understood and respected. For idealizing the King- 
dom, there can be no better method than the use of a 
symbol, and we have no hesitancy in recommending 
the Christian flag. There have been a number of 
attempts to secure the general adoption of a symbol of 
the Kingdom. The church flag, the chaplain's pennant 
(for use on board government vessels during religious 
services), the Conquest flag, and the Christian flag have 
been used. 

The Christian flag originated on September 26, 
1897, at a "Kally Day" in the Sunday school at 



LOYALTY 185 

Brighton Chapel, Coney Island. A speaker had been 
engaged but failed to reach the meeting on time. Al- 
ways ready to meet emergencies, Mr. Charles C. Over- 
ton, who then had charge of that school, undertook to 
give an extemporaneous talk. Not having prepared 
anything special, he took for his text the American flag 
which chanced to be draped over one corner of the 
pulpit. While he was speaking, an inspiration seemed 
to come to him. Why, thought he, should we not have 
a flag for our Sunday schools and churches? Before 
he sat down he had outlined to the audience a plan for 
such a Christian flag which should not be restricted 
by any geographical boundaries, but would remind all 
men of their allegiance to God just as their national 
flag reminds them of their neighbors. Drawing upon 
his imagination he pictured a flag, the field of which 
would be white, the color for purity, innocence, and 
peace. White is recognized as the flag of truce on every 
battlefield, and as soon as a flag of this color is seen 
the cannon's roar is silenced. In the corner of his 
white flag, Mr. Overton proposed deep blue, the color 
of the unclouded sky, the symbol of faith, trust, and 
sincerity, and on this a red cross, the recognized em- 
blem of sacrifice, Christianity's central doctrine and 
life. 

Such a firm hold did his own suggestion take that 
Mr. Overton immediately had a flag made correspond- 
ing with the one he had described, and on the following 
Sunday this was draped over the other corner of the 
pulpit, alongside the American flag. This first Chris- 
tian flag was made by Mr. Annin, a well-known flag 
manufacturer of New York, who has done much to 



184 MISSIONARY EDUCATION 

aid Mr. Overton in securing the wide adoption of the 
flag for the purpose for which it was conceived. 

Its use increased by leaps and bounds. It is found 
in nearly every city and village in the United State, 
and has spread across the seas until it has encircled the 
world. The Christian flag is not patented, and is free 
from commercialism. Anyone may manufacture it, 
and it may be used on all proper occasions. 

Christian flags may be displayed at conventions, con- 
ferences, church demonstrations, and parades, and with 
the American flag may be used for general decorative 
purposes. For boys' and girls' societies and clubs and 
for the church school, especially on program occasions, 
the two flags may be presented and saluted. For the 
American flag most boys and girls know the following 
salute : 

"I pledge allegiance to my flag and to the country 
for which it stands, one nation indivisible, with liberty 
and justice for all." 

For the Christian flag, the following salute is appro- 
priate : 

"I pledge allegiance to my flag and to the Saviour 
for whose kingdom it stands, one brotherhood, uniting 
all mankind in service and love." 

The Christian flag had been in existence for more 
than eleven years before a pledge of allegiance for 
it came into existence. The author was conducting 
a conference of Sunday school workers in Brooklyn, 
when he was interrupted by the Rev. Lynn Harold 
Hough with the suggestion that a pledge of allegiance 
be prepared for use in saluting the Christian flag, just 
as the well-known pledge of allegiance was so effec- 



LOYALTY 185 

tively used in the case of the American flag. Dr. Hough 
was asked to prepare such a pledge, and while the 
meeting was still in session wrote the salute as it is 
printed above. This pledge was used for the first time 
by the author on Christmas Eve, 1908, in the Third 
Methodist Episcopal Church, Long Island City, New 
York, of which Mr. Hough was the pastor. Patriotic 
loyalty and self-sacrifice are common topics. The 
Christian flag bears no symbol of warfare or conquest. 
It is equally significant to all nations. It stands for 
no creed nor denomination, but for Christianity. It is 
a banner of the Prince of Peace, and the Christian 
patriot who salutes it pledges allegiance to the kingdom 
of God. 

(2) Idealize the heroes of the Kingdom, both of the 
past and the present. Much of our patriotic idealism 
comes from the hero stories which we learned in school 
as our first American history lessons. In our present 
system of religious education there is little or no atten- 
tion given to any history of the growth of the kingdom 
of God from the end of Bible times to the present day. 
The present generation of young Christians is almost 
totally lacking in that background of historical stories 
which is productive of high idealism. The history of 
the conquest of the world for Christ without a doubt 
contains sufficient story material. There are no greater 
examples of devotion to a cause than those found in 
missionary annals. Those stories have the best ideal- 
forming quality which tell how men and women have 
expressed their loyalty, even unto great sacrifice, for 
the extension of the Kingdom. These more or less 
isolated stories may be supplemented by an intimate 



186 MISSIONARY EDUCATION 

acquaintance with the biographies of a few loyal ser- 
vants of the Kingdom. 

(3) Express the aspiration, faith, and loyalty of the 
Kingdom in song. Such hymns would have the same 
place in idealizing the Kingdom as have the great 
national anthems in fostering the patriotic spirit. 
Only great poetry which sings of the deepest meanings 
of the Fatherhood of God and the brotherhood of man, 
set to music which uplifts and abides, can idealize the 
Kingdom. The hymns named below may be used in 
orders of worship to arouse the spirit of loyalty. Con- 
sult also the sections on "Loyalty," "Service," "The 
Church," "Missions," and "National Occasions" in the 
regular church hymnals. Each hymn will be more 
effective if commented upon by the leader in appropri- 
ate explanations. 

Stand up, Stand up for Jesus! Jesus, and Shall It Ever Be. 

I Love Thy Kingdom, Lord. O Jesus, I have Promised. 

O Church, Arise and Sing. Love Thyself Last. 

The Banner of Immanuel. Brother Man, Fold to Thy 

O Church of Christ! Our Heart. 

Blest Abode. For All the Saints. 

Faith of Our Fathers. Lord Jesus Christ! For Love 

Glorious Things of Thee Are of Thee. 

Spoken. The Whole Wide World for 

The Church's One Founda- Jesus. 

tion. We've a Story to Tell to the 

Jesus, with Thy Church Nations. 

Abide. O Zion, Haste. 

Lord, as We Thy Name Pro- Jesus Shall Reign Wher'er 

fess. the Sun. 

The lack of the right sort of hymns in our regular 
church hymnals is painfully apparent when one en- 



LOYALTY 187 

deavors to select appropriate hymns for a public meet- 
ing where the theme is some present-day issue in the 
task of establishing the kingdom of God on earth. The 
Survey Associates rendered a notable service to this 
method of idealizing the Kingdom when they collected 
and published New Social Hymns, 3 consisting of more 
than a hundred new hymns set to familiar tunes; and 
also the Missionary Education Movement when they 
made available a selection of twenty of these hymns 
in pamphlet form 4 for pasting in the back of regular 
church hymnals. Thus it is possible for all churches 
to have the use of the new hymns before they are in- 
cluded in new editions of the standard hymnals. 

(4) Give a prominent place to pictures of epoch-mak- 
ing events in the extension of the Kingdom, and to 
portraits of its more notable loyal and devoted leaders. 
"In the home of a man and woman newly married, was 
fastened on the wall a newspaper print, whose black 
lines indistinctly portrayed a woman's face. Some one 
entered the home who recognized the face and inquired 
of the bride if she too knew Mrs. Gamewell. "No," 
was the reply, "I have simply heard her speak, but I 
have felt the power of her personality ; and I want her 
ideals to dominate my home. That I may not forget, I 
keep her picture before me." 5 Many such pictures are 
now available. Our homes, and especially our school- 
rooms and public institutions, contain pictures and 
portraits to aid our boys and girls to remember every 



3 A. S. Barnes & Co., New Social Hymns. 

4 A Selection of New Social Hymns, Missionary Education Movement of the 
United States and Canada. 

6 Ethel Daniels Hubbard, Under Marching Orders, p. 198. 



188 MISSIONAKY EDUCATION 

event and every life which added to the significance of 
our country's history. Can we not do as much for the 
ideals of the Kingdom ? To be effectively used for such 
purposes all pictures should be of good quality, well 
framed, and hung in conspicuous places with appropri- 
ate ceremonies. A good example of an unveiling exer- 
cise adapted to a church service is found in the Easter 
concert program for churches and church schools, The 
Hope of the World. 6 The climax of this program is the 
unveiling of the picture "The Hope of the World," a 
reproduction of the recent painting by Harold Copping, 
an English artist. It was painted especially for the 
London Missionary Society in 1915, with which the 
Missionary Education Movement has arranged for its 
production in America. 

The picture, which may be framed and hung later 
upon the walls of the church or in a class or depart- 
mental room, should be arranged before the audience 
arrives. It may be covered with a flag, preferably, the 
Christian flag. A convenient method of draping is as 
follows: Place the picture on an easel, banked below 
with flowers — Easter lilies if possible. Fasten the flag 
to the bottom of the frame or to the base of the easel, 
placing the blue field at the lower left-hand corner. 
Then attach a ribbon to the middle of the flag at the 
lower edge and draw the flag up until the picture is 
covered. Attach the ribbon at the top with a pin or 
thumb-tack so that a gentle pull will cause the flag to 
fall and hang below the picture. An Intermediate 
pupil, who is to unveil the picture, should stand near 
the easel and recite the following lines : 

6 Alice B. Hamlin, The Hope of the World. An Easter service and supplement. 



LOYALTY 189 

"Thy kingdom come, O Lord, 

Wide-circling as the sun; 
Fulfill of old thy word, 
And make the nations one; 

"One in the bond of peace, 

The service glad and free 
Of truth and righteousness, 
Of love and equity. 

"Speed, speed the longed-for time 
Foretold by raptured seers, 
The prophecy sublime, 
The hope of all the years; 

"Till rise at last, to span 

Its firm foundations broad, 
The commonwealth of man, 

The city of our God." 

At the conclusion of the recitation he should loosen 
the flag, taking care that it hangs evenly. Then he 
should step to one side and say; "This picture is a 
reproduction of a painting by Harold Copping. It is 
called The Hope of the World.' It represents the 
living Christ, gathering to himself the children of all 
the races of the world. We look to-day for the signs 
of his living in the hearts of the children of men." 

(5) Celebrate the anniversaries of epoch-making 
events and birthdays, and recognize current events 
which affect the extension of the Kingdom. Much of 
our patriotism is kept alive by such recurring anni- 
versaries, although it is to be regretted that the cele- 
bration of many of them is anything but patriotic. 
During the two thousand years of the growth of the 
kingdom of God there have been many significant dates 



190 MISSIONARY EDUCATION 

marking turning-points and momentous occasions. The 
birthdays of devoted leaders offer excellent opportuni- 
ties to recall their contribution to the Kingdom and 
to encourage others to similar loyalty. 

After commenting on several anniversaries which 
were to be observed in our national life in the early 
days of 1909, the editor of The Outlook wrote of the 
educational value of these anniversaries. 

"The educational uses of these anniversaries cannot 
well be overstated. In a practical country where 
material achievements are so constantly emphasized and 
so eagerly celebrated too much attention cannot be 
paid to public services of the higher kind — artistic and 
spiritual achievements. Patriotic feeling in England, 
which is especially intense, is greatly fostered by the 
monuments of heroism erected at every point, so that 
an English boy is rarely out of sight of some memorial 
of English courage and sacrifice. Every literary or 
artistic anniversary ought to be made the most of in 
this country, in order that life may become better 
balanced; and that Americans, who are so largely 
given to concentration on one plane of living, may 
have kept before them the other and higher planes of 
living." 7 

For our American churches the following list shows 
the many and varied occasions which may be celebrated 
or referred to in our churches. 

RED LETTER DAYS IN MISSIONARY EXPANSION 

October 2, 1792, organization by English Baptists of First 
Modern Foreign Missionary Society. 

October 9, 1800, organization of Boston Female Society for 

7 The Outlook, December 26, 1908. 



LOYALTY 191 

Missionary Purposes (Home and Foreign), first woman's mis- 
sionary society in the world and first missionary society in 
America contributing to foreign missions. 

October 31, 1517, Martin Luther at Wittenberg. 

November 3, 1869, Miss Clara Swain, first woman medical 
missionary, sailed for India. 

November 11, 1793, William Carey arrived in India. 

November 25, 1819, translation of the Bible into Chinese 
completed. 

November 29, 1875, the Doshisha (a Christian University) 
was founded in Kyoto, Japan. 

December 4, 1829, official abolition of suttee in India, 

January 1, 1863, the Emancipation Proclamation. 

January 15, 1782, birth of Robert Morrison, pioneer mission- 
ary to China. 

February 12, 1809, Lincoln's Birthday. 

February 22, 1782, Washington's Birthday. 

March 10, 1872, first Christian Church organized in Japan. 

March 19, 1813, birth of David Livingstone. 

April 20, 1718, birth of David Brainerd, missionary to the 
Indians. 

April 23, 1611, the completion of the Translation of the Bible 
into English. 

May 31, 1792, William Carey's great sermon at Nottingham, 

June 8, 1819, Dr. John Scudder, first American medical mis- 
sionary, sailed for Ceylon. 

June 29, 1810, the organization of American missions. 

June 30, 1315, Martyrdom of Raymond Lull, the first mis- 
sionary to the Moslems. 

July 8, 1663, the Granting of the Rhode Island Charter with 
its provisions for religious liberty. 

August 9, 1788, birth of Adoniram Judson. 

August 17, 1751, birth of William Carey. 

September 8, 1807, Robert Morrison arrived in China. 

September 25, 1835, Consecration of the first Episcopal 
missionary bishop, Jackson Kemper. 

September 28, 1834, first Protestant sermon preached on the 
Pacific Coast by Jason Lee. 



192 MISSIONARY EDUCATION 

In addition, Labor Sunday, the home missionary 
significance of the Thanksgiving season, the significance 
for Christians of every race of Christmas and Easter, 
Lincoln's and Washington's Birthdays, Independence 
Day, and other national days may be utilized to pro- 
mote the idealizing of the Kingdom. When any of 
these celebrations are community-wide, they in them- 
selves become factors for promoting the spirit of broth- 
erhood and universal good will. 

The following is the kind of a sketch which may be 
told on an anniversary occasion either from pulpit or 
desk. 8 It will be noted that the sketch idealizes Living- 
stone as well as emphasizes the heroic faith and loyalty 
of this pioneer of the Eight : 

Livingstone's Faith 

A little more than a century ago David Livingstone was 
born. You all know who he was and you know how, as mis- 
sionary and as naturalist, he explored the African continent 
from sea to sea. If there is one quality about David Living- 
stone that stands out above his many splendid qualities, it is 
his faith — his courage in choosing big tasks and his persever- 
ance in finishing what he set out to do. 

He delighted in undertaking what seemed to everyone else 
to be impossible. It seemed as though nothing could stop him. 
The natives called him the White-Man- Who-Would-Go-On. 
When people told him that the Kalahari Desert could not be 
crossed by a white man, he crossed it. When they said he 
could not pass the territory of a hostile tribe, he not only 
passed through but made friends with the chief. When they 
declared that he could not penetrate to the coast from Linyanti 
in the center of the continent, he did it, and what is more, he 
came back again. He was the White-Man- Who- Would-Go-On. 

From Linyanti to the Atlantic coast was one thousand five 



8 Hugh Hartshorne, Manual for Training in Worship, p. 86. s 



LOYALTY 193 

hundred miles of unbroken wilderness. It took six months and 
more for him to cover the distance, traveling day after day, 
sometimes in canoes, sometimes walking, sometimes riding on. 
the back of an ox. The forests were dense with tropical under- 
brush and infested with wild animals. The rivers were treach- 
erous and alive with snakes and crocodiles. The rain fell so 
constantly that his clothes rotted on his back. Hostile natives 
disputed his passage and wanted to levy toll, but no toll would 
he give them. Frequent sickness left him thin and weak. But 
still he went on and on, till at last, with his faithful black 
friends, he reached Loanda on the coast. And when the black 
men saw the sea stretching away to the horizon, they cried: 
"We thought the world had no end, but now the world has said 
to us, 'I am finished. There is no more of me.' " 

Here the people all gave him a warm and friendly welcome. 
Ships were waiting in the harbor which would gladly have- 
taken him back to England to see his family and to rest after 
his many years of arduous toil. But to him onward 
meant not England but Africa. To go on was to go back te 
Linyanti, for he had promised to guide the faithful black men 
back to their home. So back they went over the long, hard 
journey, repeating its hardships and dangers, till they came 
again to Linyanti in the heart of Africa. 

But that was not his only journey. He made many others 
even more difficult than that. He had set his heart on finding, 
out about the unknown continent, and on opening a way for 
missionaries and traders to come in and bring the message of 
Christ and civilization to Darkest Africa. He would not stop* 
until his work was done and his last journey taken — till the 
White-Man-Who-Would-Go-On had crossed the border into the 
land of heavenly promise, into the life beyond. 

All the world has brought honor and love to David Living- 
stone. It is the honor and love due all those who, in faith* 
have labored so gloriously for the coming of God's kingdom. 

Prayer: O God, our heavenly Father, help us to do our work 
with courage and devotion. May we not be afraid of trying; 
to do things which seem to be impossible or disagreeable. 
When we find something worth doing, may we give ourselves 



194 MISSIONARY EDUCATION 

to the doing of it, and think nothing of the drudgery or the 
hardship which is necessary to its accomplishment. In the 
discipline and hard routine, as well as in the joy of every day, 
it may be that we are achieving thy purpose for us. And some 
day, when we have finished the work, we shall know how our 
sincere efforts have been mysteriously working out thy won- 
derful plans. 

Help us, then, to be faithful in every little duty. In our 
work in class, in our singing, in our play, in our marching, 
teachers, pupils, and officers, may we all, O Father, help one 
another by doing well all that we have to do. And so, perhaps 
in ways which we do not now understand, may we share in 
bringing thy kingdom as we work together in the spirit of our 
Master, Jesus Christ. Amen. 

(6) Acquaint boys and girls with the great docu- 
ments which are the records of stages in the develop- 
ment of ideals of the Kingdom, and the more notable 
sayings of great missionaries and others of like pas- 
sion for the establishment of the rule of God on earth. 
Among the quotations from the writings and sayings 
of loyal Christian leaders, the following, fully explained 
and their historical meaning thoroughly realized, will 
aid in idealizing the cause. 9 

Every young man and woman should be a junior partner 
with the Lord Jesus for the salvation of the world. — Jacob 
Chamberlain. 

While vast continents are shrouded in almost utter darkness, 
and hundreds of millions suffer the horrors of heathenism or 
of Islam, the burden of proof lies upon you to show that the 
circumstances in which God has placed you were meant by 
lim to keep you out of the foreign field. — Ion Keith-Falconer. 

If Christianity is false, we ought to suppress it; if Chris- 
tianity is true, we are bound to propagate it. — Archbishop 
Whateley. 

9 George H. Trull. For a longer list, see A Manual of Missionary Methods for 
Sunday School Workers. 



LOYALTY 195 

I will place no value on anything I have or may possess, 
except in its relation to the kingdom of Jesus Christ. — David 
Livingstone. 

God had an only Son, and he was a missionary and a phy- 
sician. — David Livingstone. 

Our remedies frequently fail, but Christ as the remedy for 
sin never fails. — John Kenneth MacKenzie. 

We can do it, if we will. — Samuel J. Mills. 

We can do it, and we will. — Samuel B. Capen. 

Expect great things from God, attempt great things for 
God. — William Carey. 

Anywhere, provided it be forward. — David Livingstone. 

Let me fail in trying to do something, rather than to sit still 
and do nothing — Cyrus Hamlin. 

Prayer and pains through faith in Jesus Christ will do any- 
thing. — John Eliot. 

Nothing earthly will make me give up my work in despair. 
I encourage myself in the Lord my God and go forward. — 
Words of David Livingstone shortly before his death. 

I declare, now that I am dying, I would not have spent my 
life otherwise for the whole world. — David Brainerd. 

I see no business in life but the work of Christ, neither do I 
desire any employment in all eternity but his service. — Henry 
Martyn. 

If you want to serve your race, go where no one else will go, 
and do what no one else will do. — Mary Lyon. 

Emotion is no substitute for action. — George L. Pilkington. 

The prospects are as bright as the promises of God. — 
Adoniram Judson. 

Indifference to missions is the worst kind of treason. En- 
thusiasm for missions is the measure both of our faith in 
Christ and of our love to man. — Henry van Dyke. 

Home missions does not mean home missions for home 
alone. It means missions that begin at home and continue for 
all the world. We want America for Christ because we want 
America to help win the world for Christ. — Henry van Dyke. 

My country is the world; my countrymen are all mankind. 
— William Lloyd Garrison. 



196 MISSIONARY EDUCATION 

The Spirit of Christ is the spirit of missions, and the nearer 
we get to him, the more intensely missionary we must be- 
come. — Henry Martyn. 

What we need to discover in the social realm is the moral 
equivalent of war. — William James. 

Do not pray for tasks equal to your powers, pray for powers 
equal to your tasks. — Phillips Brooks. 

For every dollar you give away to convert the heathen 
abroad, God gives you ten dollars' worth of purpose to deal 
with your heathen at home. — Jacob Riis. 

(7) Keep alive the memory of great names, dates, 
places, and significant events by means of memorials, 
tablets, and monuments. There is no greater environ- 
mental factor in the development of the deep spiritual 
life of the Silver Bay Missionary Conference than the 
presence in the Auditorium of the memorial tablet to 
D. Miner Rogers, Silver Bay's first missionary martyr. 



In Memory of 

Reverend Daniel Miner Rogers, 

The First Silver Bay Martyr. 

Born at New Britain, Connecticut, 

April 25, 1882. 

At Silver Bay during 1903 and 1904. 

Appointed Missionary of the American Board 

Of Commissioners for Foreign Missions 

June 4, 1907. 

Sailed September 8, 1908. 

Killed at Adana, Turkey, April 15, 1909, 

During the Armenian Massacres, 

While Protecting the Girls' Schools. 

'Be Thou Faithful unto Death, and I Will Give 

Thee a Crown of Life." 



In the service of dedication, the significance of his 



LOYALTY 197 

death in a massacre of Armenians at Adana, Turkey, 
April 15, 1909, was impressed upon every person in 
attendance, through the appeal to the motive of sacri- 
fice in a loyal leader. So also is the effect of the pic- 
ture in Dwight Hall, and the bronze tablet in Woolsey 
Hall, at Yale, of Horace Tracey Pitkin, who died at 
the hands of a furious mob during the Boxer Uprising 
in China while he was protecting the honor of Ameri- 
can womanhood. It is the opportunity of all Chris- 
tians and others interested in the promotion of brother- 
hood, and especially world peace, to counteract some- 
what the idealization of war which comes so largely 
through the recognition by tablets and monuments of 
the scenes, events, and heroes of battlefields. May we 
not more and more, through the proper permanent 
memorials, idealize the efforts to spread the good news 
of peace and good will to all men? 

8. The order of worship offers an opportunity to 
develop loyalty to the Kingdom. In the Pilgrim 
Teacher (Pilgrim Press, Boston) for April, 1911, and 
in the Hymnbook, "Worship and Song," there was pub- 
lished an order of worship for the Sunday school on 
the theme "Loyalty." This was later published in 
pamphlet form, both pupil's and leader's editions. 
This order of worship is reproduced below in an abbre- 
viated form: 

An Obdeb of Wobship fob the Chubch School. 
Theme: Loyalty 

1. Greeting by the Leader: Hear the words of the Lord 
Jesus: 

"Ye shall he my witnesses both in Jerusalem, and in all 
Judaea and Samaria, and unto the uttermost part of the earth." 



198 MISSIONARY EDUCATION 

2. Hymn: True-hearted, Whole-hearted. 

3. Invocation. 

4. Responsive reading: the conversation between Simon 
Peter and Jesus as found in John 21. 15-22. 

5. Hymn: The Son of God Goes Forth to War (stanzas 1 
and 2). 

6. Responsive Reading: Hebrews 11. 32 to 12. 2. 

7. Response: 

New occasions teach new duties; 
We ourselves must pilgrims be. 

8. Hymn: The Son of God Goes Forth to War (stanzas 3 
and 4). 

9. United States Flag Salute. The Vow of Allegiance: 

I pledge allegiance to my flag 

And to the Republic for which it stands, 

One nation, indivisible, 

With liberty and justice for all. 

10. Christian Flag Salute. The Vow of Allegiance: 
I pledge allegiance to my flag 

And to the Saviour for whose kingdom it stands, 
One brotherhood uniting all mankind 
In service and love. 

11. Hymn: Fling Out the Banner. 

In commenting upon the above order of worship in 
the leader's edition, the following suggestions are given 
for the leader on the supposition that it may be used 
in the period of worship for a church school. 

1. It is desirable that this service be used without one word 
of exhortation or direction after the plan has been properly 
explained to the pupils. If the responsibility for following the 
service is placed upon the pupils, their attention will be greatly 
stimulated. Especially should the leader avoid urging the 
pupils to read or to sing. If the anecdotes are interestingly 
told and then the leader suggests that the hymn be sung, or 
the prayer offered, in the same spirit, and especially if the 
organist plays the hymn through with some sense of its mean- 



LOYALTY 199 

ing in mind, children will want to sing; and if they do not 
want to sing, no urging can make them. 

2. After the opening chords of the organ or piano, let the 
leader pause for a moment until there is perfect silence and all 
eyes are fixed upon him. Then let him read the Greeting. 

3. Then let the organist play, without announcement, the 
first strains only for the hymn. The school will soon learn Iq, 
rise with the chord. It is important that the organist plaj^ 
this with vigor and enthusiasm, as this hymn is the keynote 
of the service. 

4. All will be seated after the hymn, and the leader will- 
immediately lead in the Invocation. It is suggested that this 
be made very brief, taking its theme from the Scripture Greet- 
ing and the preceding hymn, and generally omitting here the 
Lord's Prayer. Make the prayer personal and definite. 

5. Introducing the Responsive Reading, the leader may once 
or twice call attention to the fact that the scene describes a 
test of Peter's loyalty after Christ's resurrection. Attention 
may also be called to the appropriateness of the hymn which 
follows the reading. (Two stanzas only.) 

6. After the hymn there is an opportunity for the leader to 
impress the thought of the noble army of prophets, apostles, 
and martyrs. This need not be done every Sunday that this 
exercise is used, and usually not twice with the same illustra- 
tion. Once or twice a month should suffice to give point and 
enthusiasm to the next Responsive Reading, which is intended 
to give expression to the thought suggested by a story, which 
should be told by a pupil, teacher, or the superintendent. 

7. After the reading, let the reader pause a moment, then, 
invite all to join with him in the Responsive Reading. 

8. Let the organ strike at once the chord, when the school 
will rise and sing verses three and four of the hymn. After 
these verses it may be necessary to pass directly to the Flag 
Drill. On the Sundays, however, when the stories from Church 
History are not given and on every Sunday when time permits, 
one selection should be made from the following material, de- 
signed to make more concrete and personal the idea of loyalty. 
Not more than three minutes need be given to any one selec- 
tion: 



200 MISSIONARY EDUCATION 

Describe a heroic incident or some thrilling scene in recent 
history of home or foreign missions. 
. Extract from a missionary letter. 

Map exercise. 
, The story of a veteran minister. 

A word about the denominational missionary societies. 

A chapter from a missionary book. 

A Bible Story. The story of the unrighteous and disloyal 
steward in the parables of Jesus may be used. 

Introduce a feature of special interest to little children, a 
story illustrated by pictures or object-lessons. 

The flag may be reserved for the closing service, or there 
may be a few words explaining the meaning of loyalty. The 
story of "A Man Without a Country" may be told. 

9. A covenant of loyalty may serve as a constant 
reminder and spur to increased devotion. 

In "Services of Worship for Boys," arranged for the 
Y. M. C. A. by Mr. Gibson, there is the following cove- 
nant of loyalty which is to be memorized by the boys, 
and repeated in unison, all standing : "We believe that 
the best and happiest life is the one spent, not for self, 
but for others. With this for our ideal, we will pledge 
our hearty loyalty to our [church, church school, or 
given organization], and to its principles. We will be 
earnest seekers after truth, we will be friends not only 
to each other but to all, and we will stand everywhere 
and always for purity and manliness and strive to make 
our life a blessing to others. Amen." 

10. The most important moral training which play 
gives is the development of loyalty. 10 Perhaps the 
greatest need of every country is that its citizens shall 
acquire a community sense, that they shall be able 
to think in terms larger than those of their own in- 

*> Henry S. Curtis, Education Through Play, p. 78. 



LOYALTY 201 

dividuality, and be willing to work unselfishly for the 
city, the country, or the organization to which they 
belong; in other words, that they should acquire the 
spirit of loyalty. Professor Koyce says that loyalty is 
the most fundamental virtue, more elementary even 
than love in the moral code. A person who thinks only 
of himself and his own welfare is a bad citizen. A 
person who always conceives of himself as a member 
of a larger whole to which his loyalty is due is a good 
citizen. How does a boy get this training? There 
can be no question that the easiest way to develop in 
a boy this community sense, this feeling of loyalty to 
some organization larger than himself, is through team 
games. But the boy who is playing a game on a vacant 
lot does not acquire this spirit, for the reason that the 
scrub team has no permanent organization, no captain, 
and no future. It is team only in name. There is no 
reason a boy should be loyal to a ball team of which 
he is chosen a member for the afternoon, and which is 
dissolved as soon as the game is over. When, on the 
other hand, the boy comes into the playground, and 
becomes a member of a permanent team, he takes part 
in a series of contests with other grounds. Just so far 
as these contests become important to the team, all of 
the members are practically compelled to acquire 
loyalty. A boy who still seeks to play the individual 
game, to make the long hit or throw to attract atten- 
tion to himself in playing the game, soon finds that 
this sort of play does not win applause. The judgment 
on his play is a social judgment. It is estimated by its 
effect on the team. He must bat out in order that 
the man on third may run in. He must take the un- 



202 MISSIONARY EDUCATION 

desirable position, he must practice when he wants to 
go fishing — in short, he must do many things that he 
does not wish to do in order that the team may be 
successful; and this spirit of loyalty, which the team 
creates, we call good citizenship as applied to the city, 
we call patriotism as applied to the country, and, if 
we agree with Professor Royce, it is the most funda- 
mental of all virtues. 

11. During adolescence give boys and girls an oppor- 
tunity to develop and maintain their loyalty to ap- 
propriate groups and causes. Between the loyalty of 
adult life expressed in actual service, and the idealizing 
of the Kingdom during childhood, there is a period of 
transition. In adolescence the ideals of earlier train- 
ing are tested in the normal life experiences of the 
pupils, and compared with their own new ideals ex- 
pressed in the decisions and activities of their social 
and play groups. Who has not observed the shock 
and the consequent tendency to disloyalty when the 
critical studies, increased knowledge, and practical ex- 
perience of high school and academy students or work- 
ing young men and women disclose some fault in a 
cherished ideal of childhood? This is particularly true 
of ideas concerning the religious life, the Bible, and the 
practices of the churches. The loyalty of youth is given 
to those causes in which youth is expressing itself in 
discussion, decision, and action. We may hope, there- 
fore, to retain the loyalty of our boys and girls to the 
ideal of the Kingdom by democratizing as largely as 
possible the management and activities of all the church 
organizations in which they are grouped. In addition, 
we must reinterpret their ideals in the terms of their 



LOYALTY 203 

new experiences and their new outlook on the whole 
of life. 

12. In mature life, loyalty is maintained through 
devoted service for the Kingdom. With adults it is 
unnatural to develop first a high and noble loyalty and 
then expect its expression in action. It is a charac- 
teristic of adult life for a person to be devoted to the 
cause to which he is giving himself in constructive 
effort. His service may be secured by other means than 
appealing to his loyalty. The latter may be effective 
for the time being, but it is an appeal that quickly loses 
force. To expect a class, society, or congregation to 
be loyal just for the sake of being loyal secures only a 
temporary and more or less superficial response. To 
engage them in an effort to realize the Kingdom in the 
solution of some concrete problem is to maintain true 
loyalty. In these practical experiences, the idealiza- 
tion process is also furthered by broadening the signifi- 
cance and universalizing the meanings of the ideals of 
youth. In accomplishing the tasks of the Kingdom, our 
loyalty is not the spirit of bondage. "No longer do I 
call you servants," Jesus told his disciples; "but I 
have called you friends ; for all things that I heard from 
my Father I have made known unto you." To the 
Christian the loyalty of the slave is replaced by that of 
the friend. It is the willing devotion of the disciple 
to the Kingdom. 

FOR FURTHER STUDY AND DISCUSSION 

1. What, if any, is the difference between training 
in loyalty to the church and loyalty to the kingdom of 
God? 



204 MISSIONARY EDUCATION 

2. How can you preserve the principle of personal 
liberty and still train in loyalty to some constituted 
authority ? 

3. Are you satisfied with the author's definition of 
the "Kingdom"? Why? 

4. What is the relation between loyalty to one's 
denomination and loyalty to the Kingdom ? 

5. To what institutions, organizations, or causes are 
you yourself most loyal ? Why ? How did you come to 
be loyal to them ? 

6. W T hat relation has loyalty to the Kingdom to the 
standards of personal success in life? 

7. Are the American people, as a whole, loyal to the 
development of the common good? Why? 

8. Examine the collection of hymns now in use in 
your Church school, and note the proportion of those 
purely individualistic in point of view to the social 
hymns. What hymns express the dominant aspirations 
of the people of your community? 

9. How may the observance of the special days and 
occasions in the church year develop loyalty? 

10. It is reported that many young people and adults 
have lost their loyalty for the church. Do you find that 
this is true? If so, what causes do you assign for it? 

REFERENCES 

The Philosophy of Loyalty. Josiah Royce. The most 
complete discussion of the principle of loyalty in print, 
especially as it affects the philosophy of life. 

Manual Training in Worship. Hugh Hartshorne. 
Pages 110-125 are given to suggestions for training in 
the attitude of loyalty through the order of worship. 



LOYALTY 205 

Missionary Methods for Sunday School Workers. 
George H. Trull. Practical suggestions to those who are 
seeking in reference to missions in the Sunday school 
answers to the questions, "Why?" "What?" "How?" 

New Social Hymns. Compiled and edited by Mabel 
Hay Barrows Mussey. This selection was first pub- 
lished in the Survey, January 3, 1914. 

Loyalty to the Church. Ealph E. Diffendorfer. A 
pamphlet applying the principles of this chapter to 
training in loyalty to the church. 

Education Through Play. Henry S. Curtis. This 
book is written with the conviction that the play of 
school children is a school problem, and that no other 
city department can deal with it satisfactorily. 



CHAPTER VIII 
THE SENSE OF JUSTICE AND HONOR 



He hath showed thee, man, what is good; and what doth 
Jehovah require of thee, but to do justly, and to love kindness, 
and to walk humbly with thy God? — Micah. 

But seek ye first his kingdom, and his righteousness; and 
all these things shall be added unto you. — Jesus. 



CHAPTER VIII 
THE SENSE OF JUSTICE AND HONOR 

In the common speech of the ancient Hebrews, the 
words "righteousness," "justice," "right," "righteous," 
and their different forms were practically indistin- 
guishable. The terms occur in the Old Testament in 
nearly five hundred passages. In any legal case, the 
person who was in the right was "righteous" (Deut. 
25. 1; Isa. 5. 23), and his claim resting on good be- 
havior was "righteousness" (1 Kings 8. 32). A judge 
who decided in favor of such a person judged "right- 
eously" (Deut. 1. 16; 16. 18). The Messianic King, the 
ideal Judge, would be "swift to do righteousness" 
(Isa. 15. 5), he would "judge the poor" "with righteous- 
ness" and would have "righteousness" for "the girdle 
of his waist" (Isa. 11. 4, 5) . A court of justice, at least 
in theory, was a place of "righteousness" (Eccl. 3. 16). 
The purified Jerusalem would be a "city of righteous- 
ness (Isa. 1.26). 

From these legal uses of the terms, there was easily 
developed the general meaning of "what was right" and 
"what ought to be." In Proverbs 16. 8, we read 

"Better is a little with righteousness 
Than great revenues with injustice." 

"Righteousness" here means right conduct. Balances, 

209 



210 MISSIONARY EDUCATION 

weights, and measures which came up to the standard 
were "just balances." Others were "wicked" or "bal- 
ances of deceit" (Amos 8. 5). Righteous speech was 
truthful speech, and "righteous lips" were the "delight 
of kings" (Prov. 16. 13). 

For the most part, the ancient Hebrew regarded 
righteousness as a religious term. To him, it usually 
meant conformity to the will of God. The thought of 
God was scarcely ever wholly absent from his mind 
when he used the word (Ezek. 18. 5-9). As the divine 
will was revealed in the law, "righteousness" was 
obedience to its rules (Deut. 6. 25; 24. 13; Psa. 1; 11. 
7; 106. 31). Since righteousness is conformity to the 
divine will, and the law which reveals that will is right- 
eous in the whole and in its parts, God himself is 
naturally thought of as righteous (Deut. 32. 4; Jer. 
12. 1; Isa. 42. 2; Psa. 7. 9, 11. See also Psa. 89. 14; 
145. 17; Isa. 1. 27; 5. 16; 10. 22). 

In the teaching of Jesus, and in the New Testament 
generally, "righteousness" means, as in the Old Testa- 
ment, conformity to the divine will, but with the 
thought greatly deepened and spiritualized. In the 
Sermon on the Mount righteousness clearly includes 
right feeling and right motive as well as right action. 

Righteousness the Essence of Religion. The impor- 
tance of a consideration of the relation of justice or 
righteousness to religion has been stated nowhere more 
clearly than by the late Professor Borden P. Bowne 
in a posthumous volume, The Essence of Religion. 1 In 
Chapter IV, entitled "Righteousness, the Essence of 
Religion," Professor Bowne says that the religious his- 

1 Borden P. Bowne, The Essence of Religion, p. 73. 



JUSTICE 211 

tory of mankind in general has shown little connection 
between religion and righteousness in the ethical sense. 
Even the Jewish church was slow in reaching the 
conception of personal and moral righteousness as the 
central thing in religion. For a long time legal and 
ritual righteousness was the main thing, rather than 
holiness of heart and life. The prophets were the ear- 
liest preachers of spiritual religion. They saw that 
God looks at the heart, and that what he supremely 1 
desires is the inward loyalty to righteousness. Every- 
thing else is instrumental to this. But there is always 
a tendency with the mechanically and unspiritually 
minded to mistake the forms and adjuncts and rites 
and ceremonies of religion for religion itself, and to 
rest in them. This is true in our own day; the reli- 
gious thought and life of many center in the externals 
of religion; and all the more was it true in the times 
of ignorance of the ancient church. Hence one of the 
chief tasks of the prophets was to oppose this tendency 
and to set forth the spiritual nature of God's demands. 
One psalmist sings : 

"Sacrifice and offering thou hast no delight in ; 
Burnt-offering and sin-offering hast thou not required. 
Then said I, Lo, I am come . . . to do thy will, O my 
God." 

Isaiah represents God as wearied with sacrifices. The 
prophet Samuel says, "To obey is better than sacrifice, 
and to hearken than the fat of rams." 

"The sacrifices of God are a broken spirit : 
A broken and a contrite heart." 



212 MISSIONARY EDUCATION 

"Cease to do evil; learn to do well; seek justice, relieve 
the oppressed, judge the fatherless, plead for the 
widow." These are Jehovah's demands as understood 
by Isaiah, Samuel, and David. Amos has the same 
teaching. "Hate the evil, and love the good, and estab- 
lish judgment in the gate." The fast which God has 
chosen is "to loose the bands of wickedness, to undo 
the heavy burdens, and to let the oppressed go free." 
Micah, also, in one of the greatest utterances in the 
Bible, sums up God's demands in doing justly, loving 
mercy, and walking humbly with God. This inter- 
pretation of religion was an absolute departure from 
the cruel idolatries of his time, with their Moloch- 
worship and self-immolation; and it remains a most 
illuminating utterance even for our time. It might be 
called the Magna Charta of spiritual religion. Micah's 
statement may be paraphrased as follows without alter- 
ing its essential meaning. Religion in its essence is 
righteousness and good will toward men and reverent 
humility and obedience toward God. And this utter- 
ance is not peculiar to this prophet; it is the under- 
lying idea of both prophetic and apostolic teaching, 
as well as of the teaching of our Lord. 

With many the typical conception of religion is not 
gathered from Christian living, but from catechisms 
and books of doctrine. They aim to experience the- 
ology rather than religion. Another thing that has 
greatly confused popular religious thought is the cur^ 
rent form of speech according to which religion is some- 
thing to be got. In this form of speech and its various 
modifications, religion is tacitly regarded as a mysteri- 
ous something, distinct from righteousness, which in 



JUSTICE 213 

some way is to be got; and the difference between the 
moral man, in the sense of the righteous man, and the 
religious man, is that the latter has got religion, while 
the former has not. The confusion is further increased 
by the fancy that the possession of this mysterious 
something is revealed by some peculiar experience, gen- 
erally of an emotional type, in which the fact declares 
itself. 

To drop these phrases about getting and having reli- 
gion, and to use the prophet's language instead, would 
greatly clarify our thought. It would also make less 
easy the evasion of righteous living on the part of 
professors of religion which sometimes scandalizes both 
the world and the church. Many persons are found 
who claim to have religion, but it is no guarantee of 
right living. They have religion, but you cannot trust 
them. They have religion, but their word is worth 
nothing. They have religion, but that is no security 
against all manner of insincerity and meanness. They 
have religion, but they lack that simple integrity which 
is the basis of all noble character. It is really an open 
question whether the ethics of religious persons is 
notably better than the ethics of others of the same 
opportunities and social standing, or whether, if there 
be any difference, it is on account of their religion. 
This moral depravity is not commonly due to hypocrisy, 
but it is at least partly due to the mistaken separation 
of religion and righteousness. 

The time has come to make this view prominent in 
the life of the churches. The gradual development of 
intelligence and conscience has brought about the 
necessity for a readjustment in religion. The high- 



214 MISSIONARY EDUCATION 

pressure emotional religion affected by the individ- 
ualist churches of former generations is passing away. 
The changed intellectual and moral atmosphere is fast 
making it impossible. Some who cannot discern the 
signs of the times are still striving to stir the old 
fervors, but the failure is becoming more and more 
abject. At the best we have galvanism rather than 
life, echo instead of a living voice. Men are growing 
tired of the hunt after emotions and of the barren in- 
spection of their spiritual states. The world also is 
demanding fruit of religion, and testing it by its fruits 
— fruits of enthusiasm for humanity and the bettering 
of the world. And this does not imply that men are 
becoming less religious, but that religion is taking on 
another and better form. 

What Is Justice ? Justice is the desire to render unto 
every man his own in the larger interest of the common 
good. It is allowing each man such freedom of action, 
security of possession, and realization of expectations 
based on custom as are compatible with the welfare of 
society. 2 A just man is fair in disposition and conduct, 
conforming to the requirements of right or of positive 
law, rendering exactly what is due to every man. Great 
thinkers, writers, and speakers in all ages have said 
many fine and true things about justice. But a work- 
ing definition, a clear formula for a definite habit of 
mind, calls for search. 

Justice Field called justice "the great end of civil 
society." It is no less the great means to its own end. 
Nothing begets justice like justice; Theodore Parker 
dignified it as "the keynote of the world"; Emerson 

J The New International Encyclopedia, vol. xi, p. 350. 



JUSTICE 215 

claims that it "satisfies everybody"; Carlyle classes it 
as "sanity and order," and "the everlasting central law 
of this universe." Disraeli makes it "truth in action." 
Wendell Phillips declares that "utter and exact jus- 
tice" is "the one clue to success." Webster called justice 
the ligament which holds civilized beings and civilized 
nations together, and Demosthenes saw that it is 
not possible to found a lasting power upon injustice. 
With Plato, justice is "the greatest good"; Aristotle 
makes it include all virtue. Buskin's insight touches 
us more closely. He says, "Justice consists mainly in 
the granting to every human being due aid in the de- 
velopment of such faculties as he possesses for action 
and enjoyment." But for brevity and simplicity few 
definitions excel that of Justinian : "Justice is the con- 
stant and unswerving desire to render unto every man 
his own." 

There is no such thing as absolute justice. The 
requirements of right are subject to change. They 
correspond in some measure to the evolution of the 
race. For example, in Homeric literature, the deceits 
ful cunning of Ulysses appears as a virtue, and theft 
was the only form of dishonesty recognized by early 
Koman law. In the centuries just past men who con- 
sidered themselves the highest exponents of the Chris- 
tian life and the requirements of the church believed 
it perfectly just to burn at the stake those who differed 
with them on doctrinal matters. It has not been many 
years since the cure for witchcraft in our own New 
England was banishment or even death. In the 
frontier wilds of the last century a man's life was not 
worth as much as that of a horse. But, fallible as it 



216 MISSIONARY EDUCATION 

is, human justice is the only kind we have. Full jus- 
tice may be humanly impossible. Mercy is humanly 
necessary. There is no excuse, however, for our not 
knowing to the fullest extent of our ability what is 
right. 

It has been shrewdly said if we knew all, we could 
pardon all. In Hugo's Les Miserables, the Bishop is 
thus described : "He never condemned anything hastily 
or without taking the circumstances into calculation. 
He would say, 'Let us look at the road by which the 
fault has come.' He was indulgent to the women and 
the poor on whom the weight of human society pressed. 
He would say, 'The faults of women, children, servants, 
the weak, the indigent, and the ignorant are the fault 
of husbands, fathers, masters, the strong, the rich, and 
the learned. . . . This soul is full of darkness and 
sin is committed, but the guilty person is not the man 
who commits the sin, but he who produces the dark- 
ness. . . . Let us pray not for ourselves, but that 
our brother may not fall into error on our account.' " 

Justice as a duty is the guaranteeing to every one 
the right to the development of his capacities and his 
powers for action and enjoyment in so far as they con- 
tribute to social efficiency. Justice is preeminently the 
virtue of the will. It demands absolute self-control, 
for it requires the suspended judgment, incessant re- 
vision, and right of choice. It is the agent of freedom. 
It has been said that the whole possible scope of human 
ambition is the satisfaction of being heard. Justice 
grants a universal hearing. 

Justice, equity, and fairness are to all intents and 
purposes one. They stand for human mutuality, unity, 



JUSTICE 217 

and the highest efficiency before God. They stand 
ready to invest sympathy, pity, kindness, benevolence, 
charity, and love with that clear-eyed wisdom, intellec- 
tual industry, and brave energy which gave them their 
full value in the cabinet of virtues. And they stand 
for the subordination of the individual to the social 
order. 

The Administration of Justice. Justice is administered 
only relatively and in accordance with our ideas of 
social organization. In our families, with our friends 
and close associates, justice arises out of the sentiment 
of honor, the sentiment which sustains our ideal code 
or standards of right action. We do not set up law 
courts in our homes and within our intimate social 
circles. If a friend offends or does injury to another, 
there would be no thought of having him arrested. 
The law or the jury could not heal the consequent 
breach and restore the friendship. Only honor can do 
that. Honor confesses, makes apology and full repara- 
tion, and begs for the restoration of confidence and 
love. Honor is consideration due or paid, as worth. 
It is respectful regard, a fine sense of what is right. 

In the next larger social grouping, in the community 
or in business and industry, justice is administered by 
each man being respectfully honest, conforming to the 
recognized rules expressed in everyday conduct. "It 
is business" is the code for determining the rights and 
duties of men in the world just outside the family 
circle. More and more this honesty prevails in the 
business world. Few business men and women can 
survive unless they play the game according to the 
recognized rules. It is by no means certain, however, 



218 MISSIONARY EDUCATION 

that every man is receiving his just dues. The honor 
of the family circle does not pervade the realm of 
capital and labor. The demands of the competitive 
system often breed suspicion and hate. It is difficult 
even to secure the arbitration of differences, much less 
the reign of honor in the common brotherhood of toil. 

For all outside these two social groups, that is, for 
all strangers, we are content to let law, the codified 
expression of opinion, deal with life in a cold, merciless 
fashion. If a boy takes a dime from his mother's 
purse, he is not arrested and taken to jail to await a 
trial by jury, or before a judge. If the son of our 
nearest neighbor and best friend steals a dime, we 
should not be more likely to use the arm of the law 
for the bringing of justice. But if the son of some 
stranger mother breaks in the house and steals the 
dime, we call up the police station and we are not 
content until the law is satisfied. We have little regard 
as to whether or not the boy gets a chance to live a 
better life. 

In the affairs of nations we have not gotten even 
to the place of the use of the high court of law for the 
settlement of disputes and differences. The Hague 
Tribunal lies in the dust. Among nations might is 
right. We seem to have failed utterly in the education 
of the international mind so necessary to international 
brotherhood and peace. Men who, in the narrower 
social circles, are exponents of the noblest personal 
ideals sustaining them by the highest honor, express 
themselves through national policies by authorizing 
with one stroke of the pen all the demoniacal horrors of 
war. In the minds of some, war has the sanctions of 



JUSTICE 219 

religion. The Old Testament God of the Battles is 
implored to give his aid for the destruction of the 
enemy. Travelers returning from the scenes of the 
great world war have reported the intense and 
sincere wave of religious emotion which has charac- 
terized all the combatants. The Kussian armies go 
to battle from the solemn mass or sacrament of the 
Lord's Supper. The Kaiser and his leaders proclaim, 
"God is on our side." The French cathedrals and 
churches are once again filled with anxious and 
devout worshipers, and England has been solemnized 
by her God-given duty. In America, a famous evangel- 
ist has practically turned his tabernacle meetings into 
recruiting assemblies. 

"If Might made Right, life were a wild beast's cage; 
If Right made Might, this were the golden age. 
But now, until we win the long campaign, 
Right must gain Might to conquer and to reign." 

— Henry van Dyke. 

Thus is justice administered in our own day ; in the 
family, sustained by the sentiment of honor; in busi- 
ness, by conformity to the recognized rules of the 
game; to the stranger, by the heartless application of 
the law ; in international affairs by the right of might 
— war. Can we get no further in realizing the right- 
eousness of the kingdom of God on earth ? What doth 
God require of us ? Can we not extend love beyond the 
family? The ancient Hebrew law proclaimed, "Love 
thy neighbor." Later, the prophets broadened the 
circle to include the sojourner, the stranger, or the 
immigrant. Then Jesus "fulfilled," that is, completed 



220 MISSIONAKY EDUCATION 

the law by adding, "Love your enemies." Here, then, 
is a most important problem in missionary education 
—to extend the ideals of justice and honor to include 
the widest social contacts. 

Strengthening the Sense of Justice and Honor. How, 
then, can we establish and strengthen the sense of honor 
and justice in our boys and girls, and extend its 
application to all the affairs of life? 

1. The ideals of justice and honor must be elevated 
so as to possess the coming generation. Our list of 
heroes will be a roll of honor. Let our boys and girls 
know intimately the lives of those men and women who 
have sought mightily to determine their own conduct 
by a high sense of honor, and to give men their just 
dues. The literature of Christian missions abounds in 
the stories of honorable dealings with the world's needy 
groups. Livingstone's relations with the natives of 
Africa, so consistently righteous, preached the gospel 
of Christ more effectively than his sermons and lec- 
tures from the rear of his oxcart. 3 Before America's 
court of public opinion, Bishop Whipple matched his 
appeals for the American Indian with such honorable 
dealings with them that they looked upon him as their 
deliverer from the unjust oppressions of their con- 
querors. 4 Jacob Eiis avenged the death of his little 
dog by exposing the whole system of police lodging- 
houses, thus ridding New York city of one of its most 
iniquitous institutions. 5 Everywhere the missionary, 
in the face of commercial and political intrigue, has 



8 W. G. Blaikie, The Life of David Livingstone. 

4 Henry B. Whipple, The Lights and Shadows of a Long Episcopate. 

6 Margaret Burton, Comrades in Service, chap. i. 



JUSTICE 221 

won his way by noble rectitude and unselfish interest 
in the welfare of his people. The records of their lives 
constitute a useful body of material for both home and 
school for the lifting up of the ideals of justice and 
honor. 

2. Only by securing fair play in all of the activities 
of children and youth, especially on the playground, 
can we hope to establish and cultivate within them a 
high sense of justice and honor. Dr. Harlan P. Upde- 
graff, of the Federal Bureau of Education, writing of 
the discipline in the Gary Schools, says: "The pupils 
of the Gary Schools seem to display greater self-con- 
trol, more self-respect, and more thoughtful considera- 
tion for others than the pupils of the same age in most 
of the better school systems of to-day. I am inclined 
to think that it comes largely from their games and 
play, but a part of it is due to the organization of the 
school, and to the practices that come in its adminis- 
tration. . . . Organized play has its value here. Self- 
control, cooperation, courage, self-respect, considera- 
tion for others, and a sense of justice have been de- 
veloped in the Gary youth to a noticeable degree, 
largely, as seems to me, through the spirit which pre- 
vails in consequence of the administration of the physi- 
cal training department." 6 

3. Training in what is right and training in responsi- 
bility for right action may be secured by democratizing 
the control of our groups in home, school, and church. 
The management of an organization placed entirely in 
the hands of a leader or committee or cabinet yields 
no great opportunities for open discussion, and the 

" R. S. Bojime, The Gary Schools, pp. 141, 142. 



222 MISSIONAEY EDUCATION 

forming of those choices which foster personal and 
group responsibility for right action. 

4. The sincere and open-minded pursuit of truth de- 
velops not only integrity and self-respect, but breeds 
a strong sense of personal honor. When children begin 
to ask questions about the things of life, and when 
youth doubts the traditional statements of belief and 
points of view, the open mind and the pursuit of the 
truth as it is known will at least help to make the next 
generation fair-minded. To tell them that they must 
not be inquisitive, especially regarding religion, the 
Bible, and the church, not only inspires lack of confi- 
dence, but when answers are discovered from other 
sources the injustice done is keenly felt. In prac- 
tically every kind of knowledge, except Bible history 
and interpretation, and the psychology and philosophy 
of religion, recently discovered facts and the deduc- 
tions of scientific investigation are made available to 
students of different ages and to general readers. They, 
therefore, gain a point of view and a feeling that they 
are being justly dealt with in that they are getting 
what is due them. 

5. By the intelligent formation of public opinion 
regarding the application of righteousness to everyday 
life. Public opinion will create the atmosphere in 
which our educational work may be done. It will also, 
in itself, help to sustain the ideal of justice. To define 
law as the codified expression of public opinion is only 
another way of saying that public opinion is law. 

Moral principles are best developed, accepted, or 
rejected and applied to the problems of the day through 
open discussion in a social group. In clubs, Bible 



JUSTICE 223 

classes, midweek prayer meetings, and open forums 
the principles of justice may be developed by the skill- 
ful leader so that all in the group may be aroused to 
action. The process is by no means confined to adults. 
In home, school, and Sunday school, with children and 
boys and girls and especially with young people, the 
discussional method is always the most effective method 
of teaching. Exhortation, command, and appeal are 
not so effective. In open debate men clarify their own 
thinking, and state their views, which, in turn, are 
defended or rejected as challenged by others in the 
group. In the recent word of President Wilson : "Dis- 
cussion is the greatest of all reformers. It rationalizes 
everything it touches. It robs principles of all false 
sanctity and puts them back on their reasonableness. 
If they have no reasonableness, it ruthlessly crushes 
them out of existence, and sets up a new conclusion 
in their stead." To lead a good public discussion of 
a debatable question and bring it to a clear issue in 
the statement of principle which all or a majority can 
accept is a pedagogic art. The framing of the ques- 
tions is most important. Fact questions may be used 
to create a background for the discussion. Thought 
questions stimulate and provoke discussion. Several 
leading thought questions which state the issues clearly 
should always be prepared in advance. Then, in a 
discussion, the leader's art is best shown in dealing 
with the answers to the question and the statements 
of fact and opinion from the floor. Here the leader 
must think on his feet and be able to guide the dis- 
cussion, keeping to the point and stimulating the 
group to further debate if necessary. 



224 MISSIONARY EDUCATION 

Public opinion may also be formed by taking every oc- 
casion to expose and reprove unjust conduct in the pub- 
lic press and from platform and pulpit. The pulpit of 
to-day, especially, needs the courage and high-minded- 
ness of the prophets and the penetrating and dis- 
criminating skill of Jesus in order to expose the social 
and industrial iniquities of our time. We cannot hope 
to do much toward education in righteousness with the 
coming generation as long as our teaching is neutral- 
ized by the knowledge of sins covered and unre- 
proved. We must also take every occasion to commend 
every righteous act, pointing out its social significance. 
Such public approval will be a positive and construc- 
tive factor in creating and elevating the ideals of jus- 
tice and honor. 

6. Publicity to both sides of every moral issue which 
affects the life of the whole group will help to awaken 
and develop the sense of justice. It does not make any 
difference what the size and significance of the group 
are. While this is involved in public discussion, the 
emphasis here is on the value of being fair in presenting 
both sides of the issue. We have no right for the sake 
of just ideals to take unfair advantage in a public 
utterance, printed or spoken, by giving to the people 
only one side of the question. Boys and girls have a 
great way of detecting such evidences of injustice, 
and their own inherent sense of justice revolts against 
any teacher or leader who attempts it. 

7. The desire for rendering to every man his own, 
and to every group its rights will be deepened by the 
fresh appraisal in public discussion and private con- 
versation of the methods of attaining righteousness. 



JUSTICE 225 

There is, first, the old and everlasting way of charity. 
There need be no new evolution of love as the central 
Christian force. It is only the method of expressing 
it which needs to be appraised. One man, for love's 
sake, throws alms to the pauper; another, from the 
same motive, cautions him against doing it; another 
inquires : " Why is he poor ? Is there no way to prevent 
it?" All three "love the brethren," but they disagree 
about love's method of obtaining justice. We have at 
last seen that much of our charity is only patchwork. 
It is rightly termed "relief." We have had the day 
nursery, the fresh-air movement, the bread line, the 
municipal lodginghouse, the free Christmas and 
Thanksgiving dinners, charity fairs and bazaars, the 
old-fashioned "pound party" for the minister, or the 
annual donation for the poor fund. We have sat by 
idly while our housing facilities in the community be- 
came congested, and then have striven mightily to 
open a playground for restless little children. The 
unemployed were fed and housed, while we asked the 
blessing of God upon our efforts. We would not advo- 
cate that need should never be relieved. To "visit the 
fatherless and the widows in their affliction" is still 
good religion, but our boys and girls should get the 
method of relief in its proper perspective. Must the 
mothers with small children always go to industry, 
and the day nursery become a public necessity? Must 
children always be born in the stifling air of crowded 
tenements? Must men forever seek the bread line for 
daily sustenance? Must we always tolerate the lazy 
dependence on charity kitchens of those who refuse to- 
work? Must we eternally idealize the well-to-dos for 



226 MISSIONARY EDUCATION 

the patronage of the ne'er-do-wells, "the ladling of 
virtue from the reservoirs of those who have an excess 
of it upon the impoverished souls of the indigent" ? 

Our municipal and other charity organizations have 
had departments of correction, retribution, and repres- 
sion. Now, justice begins to be preventive, formative, 
and constructive. As fast as our experience teaches 
us — recall the ill-fated Slocum, the Iroquois theater 
fire, the Eastland disaster, the everyday ravages of 
alcohol, tobacco, and lust — and as fast as we secure 
skill in mental and moral discernment, let us approach 
our boys and girls squarely with necessary revisions 
in our conceptions and methods. Following the Bishop 
in Les Miserables, let us "look at the road by which 
the fault has come." 

Then there is the way of attaining justice by the 
use of individual sacrifice, of giving away all our 
goods. "Go sell all thou hast and give it to the poor." 
In "The Accusing Gold" the poet has rhymed the old 
story of the friar, Saint Francis of Castellamare, whom 
the king endeavored to "bind with crafty hold" by 
flinging to him a purse of gold 

"To lay within God's empty palms, 
A thousand ducats as an alms." 

But, the friar, snatching up a coin, broke it in two 
and out from it flowed the People's blood. 

" 'Take back your gold,' the friar cried, 
'The gold that props your pomp and pride. 
Behold the People's blood you draw 
Through stealthy treasons of the law. 



JUSTICE 227 

This blood proclaims the griefs and wrongs 
Of them to whom the gold belongs. 
Give all to them, if you would give 
The gold into God's hand, and live/ " 7 

But would that be a just thing to do? Was it 
right for the king to take the gold in the first place? 
Would returning it insure against a recurrence of 
a similar situation? Only recently a young Christian 
Socialist, a millionaire, in a public meeting, assembled 
for the purpose, asked all who were present to give him 
a satisfactory and just solution of the problem of the 
Christian use of his wealth. "The least a man can do," 
he said, "when the system under which he has profited 
at the expense of other people's labor is called in ques- 
tion, is to make a firm resolve to use that wealth, or 
so much of it as he can refrain from expending for his 
own personal uses, upon the breaking down of customs 
and public opinion which sanction the system. 

"Whatever might have been Christ's motive in de- 
manding that the rich young ruler who came seeking 
advice make distribution to the poor, I cannot but 
believe, should the same advice be sought to-day from 
the same source, a similar answer might be given. I 
believe that if you found yourself through inheritance 
a millionaire, no greater service to society could be 
rendered than helping to make the rise of future mil- 
lionaires impossible. 

"It must be apparent to some of the young men of 
the country, who have come into the possession of large 
fortunes without so much as lifting a finger to produce 



7 Edwin Markham, The Shoes of Happiness and Other Poems, p. 61. 



228 MISSIONAKY EDUCATION 

the wealth with Which they are presented, that a code 
of ethics and morals which sanctions such practices 
must be faulty, and will lead to the disintegration of 
any society of civilization that tolerates it. 

"Under these circumstances, if they have any sense 
of patriotism — to say nothing of Christian moral and 
ethical standards — they will be willing to surrender 
their prerogatives and privileges and vote against their 
own interests, if need be, in helping to change such 
standards and customs." 

No one could offer anything better than for him to 
give it all away, a method on which he needed little 
or no advice. There did not seem to be available suffi- 
cient intelligent discernment of the causes of present- 
day social and moral evils to offer adequate preven- 
tive solutions. Some one said to him if he only were 
"soundly converted" he would very quickly settle the 
matter. Here is a common fallacy. As a fact, he is 
a devout Christian. His purpose is to do the will of 
God as revealed in Christ. His problem is not one of 
giving away all his goods, but one of adequate knowl- 
edge of the causes and effects of our present economic 
system, and the discovery of a just way out. 

As the social and economic sciences progress in the 
study of those laws which govern group and industrial 
life, their implications for religious education should 
speedily find a way into our curricula and organized 
activities in home, church, and school. Above all, we 
should cease to set religious and spiritual forces over 
against social and economic law as if they were entirely 
in opposition and conflict. The latter, as they are 
discovered and formulated, may, in ways now un- 



JUSTICE 229 

dreamed by us, represent the will of God for the prog- 
ress of mankind. 

Then, in the third place, we should appraise afresh 
the methods of attaining justice by merely preaching 
God's Word regarding righteousness. In addition to 
the public proclamation of what is right, a just plan 
of action must be discovered and followed by just con- 
duct to the full extent of our intelligence and energy. 

A young Indian student appealed to a group of 
American business men on behalf of all educated In- 
dians for "a gospel of deeds rather than a gospel of 
words." This, he said, was the only hope for the estab- 
lishment of Christianity in India. More and more, as 
the world becomes a great family, and all races inter- 
mingle freely in the everyday experiences of life, the 
most effective way of attaining the high ideals of the 
kingdom of God is consistent and thoroughgoing just 
conduct. 

It has been hoped by many that justice may be at- 
tained by the way of legislation. We are not unmind- 
ful of all that has been accomplished by the passing 
of good laws and attempts at a law enforcement. All 
Christian parents, teachers, and preachers will con- 
tinue to impress upon the coming generation the power 
of the intelligent use of the legislative branches of 
government for the passage of just laws. Complete 
reliance on legislation, however, is hazardous. Without 
inward loyalty in the realm of public service and 
organized business, legislation at best is but a game in 
which all may play a part. Legislative ways for the 
checking and neutralizing of reform have been dis- 
covered and made effective. A Public Service Com- 



230 MISSIONARY EDUCATION 

mission may be created to protect the interests of the 
common good, but ere long it appears to be in the grip 
of "Special Privilege," and then an investigating com- 
mittee is appointed to review the affairs of the com- 
mission, then a committee is constituted to investigate 
the investigating committee, during the proceedings of 
which people of sound judgment and good heart become 
suspicious of the whole undertaking. We are at last 
seeing that intelligence, right feeling, and right motive 
must be implanted in each citizen. In the just demands 
of intelligent people is the only hope of democratic 
legislation. 

FOR FURTHER STUDY AND DISCUSSION 

1. In the Sermon on the Mount, seek instances where 
Jesus intends to include right feeling and right motive 
with right action. 

2. Do you believe that the religious thought and 
life of many people to-day center about the externals 
of religion? What are these "externals"? Why do 
they so regard religion? 

3. In Isa. 58. 6, what is meant by "bands of wicked- 
ness," "heavy burdens," and "oppression"? 

4. What are the requirements of church membership 
in the church to which you belong? What would hap- 
pen if your membership list were realigned on the basis 
of righteousness and good will? 

5. Do you think the ethics of religious persons is 
notably better than the ethics of others of the same 
opportunities and social standing? Why? 

6. Has the poor man the same standing in a court 
of law as a man of wealth? Whv? 



JUSTICE 231 

7. If you could get a boy of fourteen at half the 
wages to do the work of a man of thirty would you 
employ him? Why? 

8. How many of the suggested methods for strength- 
ening the sense of justice and honor are now being 
employed in your church ? 

9. How many of your church school teachers do all 
the talking in their class sessions? What is the effect 
on the classes? 

10. Are the imaginings of children lies? If pun- 
ished for them, what is the effect upon the child? Do 
you recall any personal experiences of this sort when 
you were a child ? 

11. A man addicted to the use of liquor is thrown 
from a licensed saloon. He staggers along the street 
and falls against a large plate glass window and breaks 
it. Who should pay for the window? Why? 

12. What would you say to a boy who desires to play 
marbles "for keeps"? 

13. What relation have the items in the Social Creed 
©f the Churches (page 108) to the cultivation of justice? 

REFERENCES 

The Essence of Religion. Borden P. Bowne. A most 
vigorous appeal for making righteousness the center 
of religion. This book will help to clear away the con- 
fusion as to the "moral" man and the "religious" man. 

The Culture of Justice. Patterson DuBois. A vol- 
ume of practical suggestions to parents and teachers 
on matters both of discipline and teaching. 

The Psychology of Religion. George A. Coe. The 
most thorough, scientific, and modern treatment of the 



232 MISSIONARY EDUCATION 

psychological study of religion. The book is intended 
as a textbook for colleges and adult groups. The 
language is more or less technical. There is a fine 
discussion of justice as a religious concept. 

Democracy and Education. John Dewey. One of 
the greatest books of the day. An endeavor to detect 
and state the ideas implied in a democratic society and 
to apply these ideas to the problems of education. 

The Gary Schools. E. S. Bourne. One of the best 
popular discussions of the Gary, Indiana, system of 
public schools, especially dealing with the effect of the 
system on the characters of the pupils. 

The Next Step in Democracy. R. W. Sellers. The 
spirit, hopes, and achievements of modern socialism. 
Chapter VIII discusses the growth of justice. 

Christian Life and Conduct. Harold B. Hunting. 
A course of lessons for the intermediate grades with 
the general aim to help boys and girls to determine for 
themselves what is right and wrong. Part I contains 
lessons on fair-dealing, the right to the truth and jus- 
tice in punishments. 

Moral Instruction of Children. Felix Adler. Chap- 
ter XIV presents duties toward all men the first of 
which is justice. There are also six practical applica- 
tions of the principle of justice. 



CHAPTER IX 
THE MATERIALS OF MISSIONARY EDUCATION 



Aim clearly recognized determines means, method, and spirit 
of work.— Burton and Mathews, Principles and Ideals of the 
Sunday School. 



CHAPTER IX 
THE MATERIALS OF MISSIONARY EDUCATION 

If the aims stated in Chapter I are thoroughly un- 
derstood, they will determine the material which the 
teacher must use in the work of missionary education. 
An efficient teacher will learn how to select his own 
lesson material. He will soon discover that the ready- 
made lessons by no means exhaust the materials avail- 
able for missionary education. Let us, therefore, set 
down a number of possible sources of lesson material 
and appraise the significance of each for the develop- 
ment of missionary character. 

The Pupil's Own Experiences. Every experience, espe- 
cially during the early days of child development, has 
significance for character. These experiences may be 
either the pupil's unaided responses, apart from the 
teacher's or parent's presence or influence, or those 
that are the direct result of their teaching. A group 
of children had been asked to collect picture cards for 
a mission hospital. Before the cards were brought in 
it was discovered that one of the pupils had proposed 
that the brightest and prettiest cards should be kept 
to adorn the walls of their playhouse, and that the 
others "were plenty good enough." If the teacher knew 
this, should he not utilize the experience in his teach- 
ing? If he should pass it by, what effect would it 
have upon the pupil? Upon the child's companions? 
In so far as the teacher is able to acquaint himself with 

235 



236 MISSIONAKY EDUCATION 

such experiences, and recall them in a conversation or 
a recitation, they become lesson material. They may 
be put in story form, and the lessons for character 
building taught indirectly or by suggestion, or they 
may be dealt with directly as the teacher may deem 
best. At first these unaided responses may only indi- 
cate strong or weak impulses. Later they may reveal 
habits or choices, and in mature life they may help 
to determine the deliberate judgments of the in- 
dividual. 

A city missionary was once telling a group of boys 
and girls how some of their offerings had been spent 
in a neighboring city for the starting of a Sunday 
school in an Italian district. These children lived 
among Italians in their own community, and upon 
referring to them the missionary was met with numer- 
ous exclamations, not serious, yet spontaneous, "The 
wops, the wops!" With unusual tact she told how 
some American boys and girls appeared to Italian chil- 
dren when they were traveling or living in Italy, how 
bright and keen were these same little "wops," and how 
eager for an education, and how very fond of music. 
Thus in dealing with this experience it became for 
the teacher a very important bit of educational 
material. 

In utilizing such experiences the teacher will recall 
that the genius of good teaching is not so much in ask- 
ing questions as in knowing what to do with the pupil's 
answers. These "answers" may be more than verbal 
responses to questions. They may include the entire 
range of the pupil's reactions to the teacher's message. 

The Pupil's Environment. In so far as the pupil's 



MATERIALS 237 

physical and social environment is subject to modi- 
fication by the teacher, or to observation and study by 
the pupil, it may become material for missionary edu- 
cation. Environment includes all of the conditions 
under which the pupil lives : the great world of material 
things — dolls, pets, and domestic animals, children, 
men and women, and the homes they live in. 

As the pupil becomes aware of his environment and 
grows in ability to master it, he should be taught to 
observe carefully and to distinguish the different fac- 
tors in environment, especially causes and effects. He 
should also learn to analyze situations so that their 
moral and religious bearings become clear. Then, 
through discussion, moral judgments and principles 
may be evolved. It will also be desirable in many in- 
stances to arrange deliberately opportunities for the 
strengthening of impulses to do right, to meet human 
needs, to be friendly, to sympathize, and to be courage- 
ous. 

Different feelings may be called forth by so simple 
a method as the decorating of a room, and the hanging 
of pictures on the walls. The parent or teacher must 
remember too that when he is in the presence of the 
pupil he is an important factor in the pupiPs environ- 
ment. His demeanor often determines what kind of a 
response a pupil offers in any given situation. In all 
such instances the pupil's environment becomes 
material for education. 

The pupiFs own experiences and his environment are 
sources of educational material possible to every 
teacher. To observe, select, and utilize them is one 
of the teacher's greatest opportunities in character 



238 MISSIONAKY EDUCATION 

building. In a proper classification all other sources 
of material could be included in these two. A story- 
told by a teacher, the printed book, lesson papers, and 
pictures, although a part of the pupil's environment, 
are considered separately, because they constitute what 
is usually known as "lesson material." It is from 
these sources also that the teacher is to bring to the 
pupil that knowledge outside of his immediate experi- 
ence which is deemed necessary for his highest develop- 
ment. In missionary education this lesson material 
helps to broaden the pupil's sympathy and his intel- 
lectual outlook. It saves him from becoming narrow 
and provincial. It leads him out from his neighbor- 
hood and community to study State and national life, 
and thence to the recognition of the claims of world 
citizenship. 

Short Stories. Short missionary stories are accounts 
of situations, conditions, and needs which the pupil 
cannot presumably observe, but which he can enter 
into and make his own through his imagination. They 
may be gathered from the experiences of parents, 
teachers, friends, the great army of God's workers 
everywhere, and from biography and the history of the 
Christian Church. 

The educational value of the story, what the story 
really is, the use of idealistic and realistic stories, 
characteristics of good stories, how to tell stories, 
where to find them, how to use them, and the story in- 
terests of different ages of pupils are all discussed by 
Edward P. St. John in his Stories and Story-Telling 
for Moral and Keligious Education, a little book which 
should be in every home and every church school. 



MATERIALS 239 

As Professor St. John says, a story, as distinguished 
from description, exposition, and history, "may be 
said to be a narrative of true or imaginary events 
which form a vitally related whole, so presented as 
to make its appeal chiefly to the emotions rather than 
the intellect. ... In every story provision must be 
made for four elements — the beginning, a succession 
of events, the climax, and the end." Keeping these 
characteristics of a story in mind, the teacher may 
learn to select for himself suitable lesson stories from 
the wide range of available missionary material. Desir- 
able missionary stories may be grouped as follows: 

1. Stories having a natural point of contact with 
the pupiPs own life which will give him a sense of 
kinship with the people of other races ; as, for example, 
stories of the play life of the children of the world, the 
experiences of boys and girls at school, and of clean and 
manly sport. The folklore, fairy tales, and nursery 
rhymes of foreign peoples may also be included in this 
group. 

2. Stories of need which may awaken sympathy and 
create desire to help. 

3. Stories of the physical and moral heroism of mis- 
sionaries which will incite the pupil's admiration and 
emulation. 

4. Stories of the strength and courage of native 
Christians, of the transformation of their lives, and of 
the results of Christian work which may reenforce the 
pupil's ideals of Christian living, and at the same time 
strengthen the bonds of fellowship in the universal 
brotherhood of Christian believers. 

5. Stories of the opportunities for life service in all 



240 MISSIONAKY EDUCATION 

phases of Christian effort, and also those which show 
the way in which all work may be done for the service 
of humanity. 

6. Stories of achievement which may bring encour- 
agement to the Christian Church, and inspire the pupil 
with the desire to share actively in this common service. 

7. Stories which show the contribution which Chris- 
tians of other races are making toward the interpreta- 
tion of the Christian life. 

Missionary Biography. As lesson material biography 
is not merely a collection of stories, nor a recital of 
facts, nor a description of the likeness of a man. It 
may contain these, but it is more — it is a study of a 
personality. A true biography must be a character 
study, and as such reveals those elements of life which 
constitute character. It deals with the likes and dis- 
likes, the choices, the aspirations, the deep feeling, 
the powers of will, the springs of action, and the out- 
reach of love. Biography thus becomes most desir- 
able material for lessons in moral and religious 
education. 

Missionary biography may be divided into two gen- 
eral classes, the lives of missionaries and of notable 
native Christians. Both need to be carefully selected, 
especially the latter, which are of value for missionary 
education only as these persons are in themselves the 
embodiment of the missionary spirit. The life of 
Lilavati Singh, for instance, is an inspiration to self- 
sacrifice and unselfish living not only because she was 
a product of Christian missions, but also because of 
her own untiring labors on behalf of the young women 
of India. 



MATEKIALS 241 

Missionary biography may contribute to the upbuild- 
ing of missionary character in the following ways : 

1. It is the chief source of material from which the 
pupil may create for himself a personal missionary 
ideal. A growing personality feeds upon personality. 

2. It presents an example of the highest type of 
Christian living. This example is not to be found in 
the mere fact that the missionary lived apart from 
his fellows, or traveled afar from home according to 
the demands of his profession, but because the princi- 
ple on which the true missionary orders his life is that 
of service. 

3. The missionary's own record of facing and meet- 
ing the great problems of human need incites others 
to help to meet these needs. All Christendom was 
stirred by David Livingstone's own heart cry in the 
presence of "the open sore of the world." 

4. The missionary's life differs from that of other 
Christians in that, as a rule, it is spent among more or 
less primitive races. This fact gives to missionary 
biography two very significant educational values. 
First, the effects of the missionary's life and preaching 
among primitive peoples are in terms of the simpler 
phases of the Christian life which children and young 
people can easily understand. The meaning of belief 
in God, sin, salvation, and righteousness, and the value 
of Bible study, prayer, and the sacraments are not 
clouded in a maze of philosophical terminology. They 
are simple, concrete, and practical. 

In the second place, the missionary's life and work 
among primitive peoples, and the effects of the gospel 
upon heathen hearts are in sharp contrast with non- 



242 MISSIONARY EDUCATION 

Christian religions. This bold belief forms the charm 
and interest of missionary biography for boys and girls. 
It also adds to the effectiveness of its use in the develop- 
ment of Christian character. There was no hair-split- 
ting as to what Christianity meant in the New Heb- 
rides when John G. Paton ruled that a Christian home 
should be so recognized when it had regular family 
worship of the Christian's God. A boy cannot fail 
to recognize the difference between the Christian's 
God and that taught by the Arab Mohammedans after 
reading the appeals of Alexander Mackay before King 
Mutesa in Uganda. Religious teachers have not yet 
fully realized the use of such material from mission- 
ary biography for teaching lessons in religion and 
ethics. 

The History of the Expansion of Christianity Through- 
out the World. As long as the Bible is the exclusive 
textbook for religious education, there will be a prac- 
tical difficulty in securing any widespread and effective 
application of the religious principles of the Bible to 
the personal and social problems of the present day. 
In no subject in secular education would a hiatus of 
two thousand years in its history be tolerated. Yet, 
in religious instruction, when we have finished with 
Paul and his work in Rome, we have turned back again 
to the account of the world's creation. Students in 
theological seminaries and in a few colleges have the 
intervening years from the first century to the present 
time reserved for their special study. The informa- 
tion and inspiration of the onward progress of the 
gospel throughout the world, and its failures as well, 
at least in simple outline, should be made available 



MATEKIALS 243 

to all pupils. Only by so doing can certain necessary 
elements in their religious training be provided. 

What, then, may we say is the contribution of the 
history of the growth of the kingdom of God in the 
world to the development of the religious life? 

1. Missionary history will help to furnish that neces- 
sary background of facts and meanings by which mis- 
sionary problems may be studied in right perspective. 
It will also help to give its students a right attitude 
of mind toward present-day conditions and oppor- 
tunities. 

2. The study of missionary history will help in the 
formation of those Christian ideals which shall become 
the religious heritage of the next generation. Pro- 
fessor Bagley, in speaking of the function of the study 
of national history to impress national ideals on each 
succeeding generation, says that "their vitality and 
stability may be greatly increased and strengthened 
by the study of history, for history may lead the child 
vicariously to repeat the experiences through which 
the ideals have developed." 1 

In this same connection, Professor Bagley quotes 
the following: "If a boy be told to love his country, 
he might properly inquire, 'What is my country?' It 
would not be enough to show him a list of the States, 
or the flag, or to name the leading politician who 
happened to be President. His real country has much 
that is invisible built into its very structure. 

"It is Washington's long struggle to found and organ- 
ize the republic ; it is Jefferson's dreams of democratic 
equality; it is the deeds and words of men who from 

1 W. C. Bagley, Educational Values, p. 167. 



244 MISSIONARY EDUCATION 

period to period guided public opinion and settled the 
national policy, of those who spread civil communities 
from the Alleghenies to the Pacific, who built up our 
industries and laid the foundations of our intellectual 
life. Each act in all the great drama has added its bit 
to the reality of the whole." 2 

3. As a faithful and accurate portrayal of causes 
and events in the progress of the Kingdom missionary 
history will not only disarm prejudice, but will also 
create a favorable bias toward the present value and 
glory of missionary endeavor, and lead to their true 
evaluation and appreciation. 

FOR FURTHER STUDY AND DISCUSSION 

1. During the first part of a Sunday school session 
one boy said to another, in the presence of his teacher, 
"This is Missionary Sunday, let's cut!" How would 
you have used the remainder of the hour? Why? 

2. In the International Graded Primary Lessons, as 
issued by the American Baptist Publication Society, 
there is a missionary story with each lesson, printed 
separately and indicated "Missionary." Analyze some 
of these stories and indicate their value. 

3. In the Third year International Intermediate 
Graded Lessons, as issued by The Methodist Book Con- 
cern, there are thirteen lessons on David Livingstone 
immediately following the life of Christ. Would you 
favor their use and in this order? Why? 

4. In the Bible Study Union Lessons, published by 
Charles Scribner's Sons, there is a course entitled 
"Heroes of the Faith," First Year, Intermediate Grade. 

2 H. E. Bourne, The Teaching of History and Civics, p. 81. 



MATERIALS 245 

The first lessons on Pioneers are : 1. Abraham. 2. David 
Livingstone. 3. David Livingstone. 4. Moses. 5. Moses. 
6. Harriet Beecher Stowe. 7. Samuel Chapman Arm- 
strong. 8. John Howard. 9. Florence Nightingale. 10. 
Guido Verbeck. 11. Guido Verbeck. 12. Keview. 

What does the arrangement of this material indicate 
to you as to the teaching value of the sketches of 
modern heroes? 

5. Make a list of all the different kinds of material 
now used for missionary education in your Sunday 
school, and appraise their value. 

6. Take a current number of Everyland, write out 
an aim for each story and section, and give a reason 
for including it in a missionary magazine for boys 
and girls. 

REFERENCES 

Principles and Ideals of the Sunday School. Burton 
and Matthews. Chapter I contains an elaboration of 
the significance and understanding of aims. 

Educational Values. W. C. Bagley. An appraisal 
of educational materials from the point of view of 
character-building values. 

The Materials of Religious Education. The proceed- 
ing of the annual convention of the Religious Educa- 
tion Association, 1907. 

Stories and Story-Telling for Moral and Religious 
Education. Edward P. St. John. 

Teacher's Manual, Second Year, Primary Graded 
Lessons. Part III. Marion Thomas. Introduction to 
the study of lessons on the children of the world. 

Teacher's Manual, Second Year, Junior Graded Les- 



246 MISSIONARY EDUCATION 

sons. Part III. Josephine L. Baldwin. Introduction 
to the Study of Later Missionary Heroes. 

Teacher's Manual, First Year, Intermediate Graded 
Lessons. Part I. Milton S. Littlefield. Introduction 
to the study of biography for Religious Education. 

"Uganda's White Man of Work," Teacher's Manual, 
Second Year, Intermediate Graded Lessons. Part IV. 
Sophia Lyon Fahs. Introduction to the study of Alex- 
ander Mackay. 

Teacher's Manual, Intermediate Graded Lessons, 
Third Year. Part IV. Ralph E. Diffendorfer. Intro- 
duction to the study of David Livingstone. 



CHAPTER X 
THE BIBLE AND MISSIONARY EDUCATION 



No one can miss the missionary teaching of the Bible who 
knows what the Bible is. — Robert F. Horton, The Biole a 
Missionary Book. 



CHAPTER X 
THE BIBLE AND MISSIONARY EDUCATION 

What contribution does the Bible make to the de- 
velopment of missionary character? From the stand- 
point of the educational use of the Bible, its missionary 
message to the individual Christian is to be found in 
the example of the life of Jesus Christ, the lives of his 
followers, the lives of those prophets of God who pre- 
ceded Christ, the record of the progressive revelation 
of God's divine purpose in the world, and the institu- 
tion of the first Christian churches, and an account 
of their first missionary work. Then there is the 
thought of the Bible as a whole in terms of history and 
life. Some may say that all Bible study must then be 
missionary; and so it may be, for the point of view 
from which any lesson is studied or taught, the scope 
and breadth of its outlook, and the direction of its per- 
sonal and social application may determine whether or 
not it is missionary in spirit and character. 

The Example of the Personal Life of Jesus Christ. Jesus 
Christ, as the object of faith, is the focal point in men's 
decisions to live the Christian life. The characteristics 
of this life, and especially the dominant attitude to- 
ward God and men, will be determined largely by the 
degree to which the personal life of Jesus becomes the 
pattern and the guide in daily experience. 

1. The life of Jesus may become a personal ideal, 

249 



250 MISSIONAKY EDUCATION 

for it is the life of a perfect Man in whom the principle 
of sacrificial living finds its supreme climax in the 
death on the cross, that all men through his teachings 
and work may find salvation. "How simple, and how 
majestic in its simplicity, is Christ's attitude and spirit 
toward the world. His mind is disburdened of all 
questions of sectarianism and race prejudice. He has 
incarnated himself in the life of the race, and every 
interest of the race is dear to him. He is unhampered 
by autocratic tradition; he is incapable of the lust 
of conquest. His heart beats in unison with every 
upward impulse of humanity, and bows in sympathy 
over each futile effort. The griefs of the world weigh 
upon him. He weeps for its sins. He loves the world 
with an eternal passion, as of an only-begotten from a 
Father. He gives his life for the world in atoning sacri- 
fice with joy that despises the shame of the cross, say- 
ing: 'If I be lifted up, I will draw all men unto my- 
self .' "* 

2. Jesus's daily contact with the people of his own 
and other races produced many concrete situations 
and problems in the solution of which he suggested the 
spirit and method which may serve as a guide to all 
men. 

3. He demonstrated clearly in daily living man's 
normal attitude toward God and the human race. 
"When we gather and classify all the data in the life 
of Jesus Christ, supplied by deed, or word, or by the 
not less eloquent implications of silence, showing his 
temper and mental attitude toward the world, it may 
be said that three generalizations of great sublimity 

» Charlee Cuthbert Hall, The Aims of Religious Education, pp. 60-€2. 



THE BIBLE AND MISSIONS 251 

appear to control his thinking, and to furnish him a 
basis on which to live and die. These are : the Father's 
impartial interest in humanity; the unqualified value 
of human life ; the essential unity of the human race." 2 

4. In his teachings there are found the principles 
which must be followed in order to establish the king- 
dom of God on earth, that ideal social order in the 
world in which all men in their relation to God stand 
as sons and to one another as brothers. 

"The supreme truth that this is God's world gave 
to Jesus his spirit of social optimism; the assurance 
that man is God's instrument gave to him his method 
of social opportunism; the faith that in God's world 
God's people are to establish God's kingdom gave him 
his social idealism. He looks upon the struggling, 
chaotic, sinning world with the eye of an unclouded 
religious faith, and discerns in it the principle of per- 
sonality, fulfilling the will of God in social service." 3 

The Example of the Lives of Jesus's Followers. The 
thoughts and deeds of Peter, James, John, Philip, 
Stephen, Barnabas, Paul, Timothy, and others con- 
cretely present the Christian life as it was originally in- 
spired by the immediate presence and spirit of Jesus. 
Was it a narrow, self-centered, or miserly life which 
these men lived? What did it mean for them to be 
called Christians? As the leaders of the early church 
what did it mean to be conscious of the significance of 
the life and death and resurrection of Jesus ? The value 
of the stories of these men for missionary education lies 
more in studying and presenting them as followers of 



* Ibid., Christ and the Human Race, p. 72. 

3 Francis Greenwood Peabody, Jesus Christ and the Social Question, p. 104., 



252 MISSIONAKY EDUCATION 

Jesus than as ecclesiastics or champions of new laws 
and doctrines. "There is one thing/' wrote Dr. Denney, 
"in which they are indistinguishable — the attitude of 
their souls to Christ. ... He determines, as no other 
does or can, all their relations to God and to each 
other." 4 

Contrasting the world and the church in his Early 
Days of Christianity, Dean Farrar writes: "In the 
world men were hateful and hating one another; in 
the church the beautiful ideal of human brotherhood 
was carried into practice. The church had learned her 
Saviour's lessons. A redeemed humanity was felt to 
be the loftiest of dignities ; man was honored for being 
simply man; every soul was regarded as precious, be- 
cause for every soul Christ died ; the sick were tended, 
the poor relieved, labor was represented as noble, not 
as a thing to be despised ; purity and resignation, peace- 
fulness and pity, humility and self-denial, courtesy and 
self-respect were looked upon as essential qualifications 
for all who were called by the name of Christ." 

The Example of Israel's Prophets and Leaders. The 
difference between the lives of Old Testament leaders 
and those who lived with Christ, and after him lies in 
breadth of sympathy, intellectual outlook, and spiritual 
vision. Some of them foreshadowed those qualities 
which were characteristic of Jesus, and which were 
his contribution to the religious life of the world. In 
order to understand the contribution of their lives for 
missionary education the student will seek to discover 
how each one tried to interpret for his own age the 
meaning of love to God and love to fellow men. 

* James Denney, Jesus and the Gospel, p. 329. 



THE BIBLE AND MISSIONS 253 

Abraham, who stood as the forefather of the Hebrew 
race, exemplified the true spirit of the East in his hos- 
pitality and his unselfish obedience to the divine will. 
David's kindness to Mephibosheth was evoked by the 
remembrance of his early covenant with Jonathan. The 
good deeds of Elijah and Elisha anticipated the days 
when men should see the Son of man "going about do- 
ing good." The picturesque prophet Amos in the 
market place at Bethel preached social and economic 
justice on behalf of a burdened people. Hosea, whose 
supreme doctrine was love and kindness toward man 
and all of God's creatures, declared that the goal of 
all life and human experience is that perfect peace 
and happiness which comes through harmony with the 
eternal Father. Isaiah, the wisest statesman, the 
truest patriot, and the most heroic spirit of his age, 
fearlessly faced his duty in responding to the call of 
public service. Micah rose as the tribune of the peo- 
ple, and, although one of the most unpopular men of 
the hour, proved one of Judah's most effective citizens. 

"From Jeremiah apparently comes that profound 
message which binds the older revelation through the 
Hebrew race to the fuller and more perfect revelation 
through the great Prophet-teacher of Nazareth. The 
new covenant is between God and the individual. Its 
terms are to be inscribed not on perishable tablets of 
stone, but by God himself on each human heart. The 
words and life of Jeremiah himself illustrate in part 
the character of that divine teaching. It was to be 
taught, not by the lips of prophets, priests, or sages, 
but through vital, personal experiences, and as the 
spirit of God touched and guided the spirit of man. It 



254 MISSIONARY EDUCATION 

was a teaching which placed little emphasis on cere- 
monial and forms, but demanded the whole love and 
service of each human being. . .. . Thus Jeremiah 
gave to the race that conception of religion as a per- 
sonal, spiritual relation between God and man, which 
is the foundation of Christianity and of all true faith." 5 

The Record of the Progressive Revelation of God and 
his Divine Purpose for the World. In studying the pur- 
pose of God as progressively revealed in human his- 
tory, the Bible cannot be divided into small sections. 
One must be well enough acquainted with the move- 
ment of events from Abraham to Nehemiah, and on 
through the days of the Maccabees to the life of Christ, 
and, finally, with the onward progress of the gospel, 
from Jerusalem through the then known world, in 
order to discover the underlying motive and meaning 
in it all. The limits of this volume will not permit a 
detailed historical survey. It is only possible to point 
out the significant points. 

1. The History of Israel. As a whole the age repre- 
sented by the history of Israel was unmissionary and 
often antimissionary. The student, however, will seek 
to discover the underlying purpose by which he can 
understand the meaning of this history. 

In the light of later events it is clear that Israel was 
a chosen people. They were intrusted with a definite 
mission; they were to prove a blessing to all peoples 
and to furnish to the world its Saviour and Lord. In 
the process of training for their mission they gained 
an ever clearer knowledge of Jehovah, and gave their 



• Charles Foster Kent, The Kings and Prophets of Israel, p. 306. 



THE BIBLE AND MISSIONS 255 

allegiance to him as the one true God. Their loyalty 
called them to distinguish themselves from all other 
peoples by lives of purity and righteousness. Some- 
times the way was hard, as at the exodus and founding 
of the Hebrew state, the exile, the establishment of the 
remnant in Jerusalem, and their later conflicts with 
the Gentile world. Although prepared thus to give 
God's message to the world, they rejected Jesus, and 
lost the heritage which would have come to them as 
the proclaimers of the new religious social order. 

2. The Prophet's Teaching Concerning God. The 
glory and the wonder of the Old Testament's teaching 
about God can be appreciated only by those who trace 
the ever-widening conception which these chosen peo- 
ple had of him. The God whom Jeremiah preached, 
and whose heart is revealed in the story of Jonah, was 
greater in every way than the tribal Deity whom Abra- 
ham knew when he left his home in the East to 
journey to unknown lands. Whatever may have been 
the conception of God in the days before Moses, the 
facts seem to indicate that he was considered a local 
Deity only, sometimes associated with certain places, 
pillars, trees, or stones, and sometimes worshiped at 
heathen altars. The early Hebrews were also in con- 
stant danger of worshiping foreign gods. It was not 
until the days of Moses that Jehovah was proclaimed 
the God of Israel, alone to be worshiped by the people 
whom he had chosen. While they continued to believe 
in the existence of the gods of other nations, they 
regarded Jehovah as the one God of Israel. Later, in 
the days of Amos and Isaiah, they came to look upon 
Jehovah as supreme among all the gods of all the 



256 MISSIONARY EDUCATION 

nations. The prophets further enriched and developed 
the idea of God. They proclaimed him as moral and 
spiritual. Finally, true monotheism culminated in 
such passages as Isaiah 43. 10, "Before me there was 
no God formed, neither shall there be after me" ; and 
in Isaiah 44. 6, "I am the first, and I am the last ; and 
besides me there is no God." From the days of Amos 
the prophets set forth ever more clearly the new and 
revolutionary truth that Jehovah is not only the God 
of Israel, but of all the nations. (See Amos 9 and 
various passages in Isa. 40-56; in Jer. 10. 7; Ezek. 34. 
4, 9, 15; Mai. 1. 5, 12, 14; and elsewhere.) 

Later the Jewish people reached a crisis in their 
thought of God. While there was no longer any danger 
of idolatry, they considered Jehovah to be exclusive 
and self-contained. More and more they regarded him 
as separated from the world, and they laid the chief 
emphasis upon the duty of keeping the law rather than 
upon a contrite heart and deeds of love. Against this 
conception the story of Jonah is a vigorous protest. 
In this wonderful little book we have the climax of 
the missionary teaching of the Old Testament : Jehovah, 
the God of Israel, has tender regard for the inhabitants 
of a heathen city. 

3. The Work and Teaching of Jesus. Contrasted with 
the Old Testament, the New emphasizes God as love, 
the spiritual Father of all men, who, inspired by love, 
are to become brothers. The essential meaning of 
Jesus's work and teaching lies in the truth that man 
is spirit, and that the human spirit is at one with God. 
Jesus frees us from the illusion that we are separate 
from God and from one another. The saved man sees 



THE BIBLE AND MISSIONS 257 

that the universal Divine order is the order of Eternal 
Love. The mind must be surrendered "to the one all- 
dominating idea that the best thing ever done by the 
best man that ever lived was done for us, and was 
done partly by us; that our deepest humanity was in 
his deed ; if Jesus died for all, we all died, and in his 
rising we all rise !" 6 

4. The Record of the Primitive Church. This record 
is traced in the book of Acts. We note that at the 
very beginning there were two outstanding facts in 
the life of the early church — the resurrection of Jesus 
and the descent of the Holy Spirit. These furnished 
to men a message and a dynamic to make known the 
name of God throughout the world. 

At first there was an attempt to synthesize Juda- 
ism and Christianity. Then the Christian Church 
gradually broke through its narrow Jewish limitations. 
The successive steps can easily be traced : the appoint- 
ment of the seven, all with Greek names; the martyr- 
dom of Stephen, and the scattering of the followers of 
Jesus; Philip's experience in Samaria, and with the 
Ethiopian eunuch ; Peter and the baptism of Cornelius ; 
the work of the Christian missionaries in Syrian Anti- 
och ; the commission of Paul and Barnabas ; preaching 
to the Gentiles in Pisidian Antioch; the Council at 
Jerusalem ; Paul's work in the midst of a Graeco-Roman 
civilization in Macedonia and Greece and his final 
arrival at Rome. 

Thus the survey is completed. The range of Bible 
history is clear. It is a progressive movement. The 



6 T. Rhonda Williams, The Working Faith of a Liberal Theologian, p. 14a 



258 MISSIONARY EDUCATION 

separate figures and events are familiar. They are 
reviewed here to show that their missionary signifi- 
cance becomes vital in the lives of present-day Chris- 
tians only when they are viewed in perspective, and 
as a whole. Let the people clearly see and feel that 
we to-day are an essential part of this world movement 
which began in the days of Abraham; that God did 
not cease to give himself to men when the sacred canon 
was closed; and that patriarch, king, prophet, priest, 
disciple, and early Christian missionary have set a 
standard for Christians of all races in all times in that 
each was true to his God in that stage of progress 
in which he was permitted to live and labor. Modern 
Bible study must reenforce the Christian thought and 
activity of to-day by such a comprehensive survey. 

The Bible as a Whole as the Inspired Word of God. 
Ill describing his purpose in writing his book on The 
Missionary Message of the Bible, Dr. Horton says: 
"We desire to see the Bible in its natural light, to 
understand the relation of its parts and the growth 
through many centuries of its idea; we wish to see it 
as embedded in the life of mankind, and as it is related 
to the religious conceptions and aspirations of man. 
In making such a survey we expect to discover and to 
grasp the truth clearly that, as the book is the authentic 
and variegated record of the way in which God has 
gradually, but surely, revealed himself to the human 
race, so it is the great unchangeable means by which 
that revelation is to cover the whole world, and bring 
all men to the full, clear knowledge of God." 7 



7 Robert F. Horton, The Bible a Missionary Book, p. 30. 



THE BIBLE AND MISSIONS 259 

Only as men realize that the Bible records the full 
and complete revelation of God's love for the whole 
world will they have permanent conviction that it is 
the inspired Word of God. It will not suffice to teach 
them this truth dogmatically, or blindly, or with super- 
ficial scholarship. They should have all the confidence 
and assurance which the knowledge of the progressive 
revelation of God and his purpose in the world can 
bring to them. 

FOR FURTHER STUDY AND DISCUSSION 

1. Assuming the definition of missionary education 
in Chapter I, what part of the Bible is most valuable 
for our purpose ? Why ? 

2. From the Bible study of your youth, what im- 
pression did the Old Testament as a missionary book 
make upon you. 

3. Select a Bible passage illustrating one of Dr. 
Hall's generalizations on page 250 and write out a les- 
son plan for a group of young people of high school age. 

4. Do any considerable number of your young people 
hold the Christ life as a personal ideal? Is their ideal 
a real goal for practical living? What elements in the 
ideal are the most important determining factors? 

5. Point out a number of concrete situations in the 
contacts of Jesus with his own and other races, which 
suggest his general attitude and method of work. 

6. Do you think that "the beautiful ideal of human 
brotherhood is carried into practice in the church to- 
day"? Why? 

7. Attach Scripture references to each of the state- 
ments regarding the prophets. 



260 MISSIONARY EDUCATION 

8. Why did Jeremiah abandon the idea of a national 
covenant with Jehovah? What did he propose as a 
substitute? Does this have any significance for the 
evangelism of to-day? See Social Evangelism, by Harry 
F. Ward, page 104. 

9. What is the popular idea of the meaning and 
purpose of the book of Jonah ? Why ? 

10. What influence does the idea of a progressive 
revelation by God in the Bible have upon the mission- 
ary enterprise of to-day ? 

11. What ideas of the inspiration of the Scriptures 
do your pupils have? Do they affect in any way the 
missionary significance of the Bible to them? 

12. What does this chapter suggest in the way of 
methods, the point of view, and the importance of Bible 
study? 

REFERENCES 

The Aims of Religious Education. The proceedings 
of the annual convention of the Religious Education 
Association for 1905. One of the addresses in the 
section on National and Universal Brotherhood was 
by Dr. Hall on "The Mission of Christianity to the 
World." 

Christ and the Human Race. Charles Cuthbert Hall. 
Already noted. 

Jesus Christ and the Social Question. Francis 
Greenwood Peabody. A scholarly and suggestive ap- 
peal emphasizing the spirit and teaching of Jesus in 
regard to the social issues of the present day. 

Jesus and the Gospel. James Denney. A careful 
study of the New Testament, presenting a Christianity 



THE BIBLE AND MISSIONS 261 

in which Jesus has the dominant place which is as- 
signed to him in the faith of the historical church. 

The Kings and Prophets of Israel. Charles Foster 
Kent. The third volume of Professor Kent's Historical 
Bible dealing with the period of Israel's history which 
was marked by supreme political, social, and religious 
crises. The work and teachings of the great ethical 
prophets of the eighth and seventh centuries B. C. 
made Israel's experience one of the most significant 
chapters in human history. 

The Social Teachings of the Prophets and Jesus. 
Charles Foster Kent. Gives a complete survey and 
interpretation of the unfolding social ideals of Juda- 
ism and Christianity and of the beginning and growth 
of the missionary attitude toward the world. 

The Religion of the Old Testament. Karl Marti. A 
succinct but complete presentation of those features of 
the religion of the Old Testament which distinguished 
it from the other religions of antiquity. 

The Bible a Missionary Book. Robert F. Horton. 
A study of the missionary teachings of the Scripture, 
chiefly of the Old Testament, from the modern view- 
point. 

God's Missionary Plan for the World. James W. 
Bashford. A suggestive study of the divine purpose 
revealed in missions, largely based on the teaching of 
the Scriptures. 

God's Plan for World Redemption. Charles R. Wat- 
son. An outline study of the Bible and missions, 
arranged for a series of eight studies. Suggestive and 
helpful. 

Where the Booh Speaks. Archibald McLean. Dr. 



262 MISSIONARY EDUCATION 

McLean says, "My one aim has been to give the thought 
of God as related to missions, not in words which man's 
wisdom teaches, but in words which the Holy Spirit 
teaches." 



PART II 
SPECIAL METHOD 



CHAPTER XI 

THE MISSIONARY EDUCATION OF CHILDREN 

(Under Nine Years of Age) 



All exercises which awaken the active powers, which form 
the capacity for rendering loving service to fellow creatures, 
will help to lay the groundwork of religion in the child.— 
Madame Warenholtz-Bulow. 



CHAPTER XI 

THE MISSIONARY EDUCATION OF CHILDREN 

(Under Nine Years of Age) 

The Child's World. The environment of the child 
under nine years of age is normally that of the home, 
the playground about the home, and the school, which 
is usually composed of the children of the community 
adjacent to the home. Beyond this narrow circumfer- 
ence the child's life rarely extends. Even if he is 
moved from one community to another and has a clear 
realization of the change of environment, his life is 
lived in his new home in the same terms. The persons 
who enter into his experiences are parents and rela- 
tives, friends of the family, teachers in church and 
day school, the children of the neighborhood, and the 
servants of the public who have occasion to enter the 
circle of his life, such as the letter carrier, the police- 
man, the street-sweeper, the fireman, and the health 
officer. In addition, there are the grocery boy, the 
butcher, the laundryman, the blacksmith, the fruit and 
vegetable venders, and many others who contribute to 
the welfare of his home — his first contacts with in- 
dustry and commerce. This is the child's world. Be- 
yond this he knows little or cares little. Even if he 
should learn of other people who live in other cities 
in other parts of the country or in other continents, 
they are real to him only as he, through imagination, 

2G7 



268 MISSIONARY EDUCATION 

makes thern a part of this environment. A prime re- 
quirement, therefore, for teaching religion to children 
is to realize the extent and the limitations of the child's 
environment. At the same time the teacher should 
know that the child's world is just as significant for 
him at the time as later years are for the more mature 
person. The child's early years are not only a period 
of preparation, but are, for him, his actual living. 

The Child in his World. Practically all of the funda- 
mental attitudes of adult life are awakened and de- 
veloped in the period of early childhood. The adjust- 
ment of bodily movements, the awakening of all the 
senses and the power of the instinctive feelings to con- 
trol conduct, all of which belong to this period of life, 
make it most necessary that the child should have 
every possibility for the fullest development. 

The child's life is dominantly one of action, through 
which he learns the most important lessons of life. 
In action for its own sake he sees his greatest interest. 
In his activities he is controlled almost entirely by his 
instinctive feelings. His interests are those within the 
range of the children's world ; that is, in other children 
and their interests, especially those which are similar 
to his own; in the sources of his home comforts, his 
food and his clothing; in games, in nursery rhymes, 
and in the stories of nature in which animals, birds, 
trees, flowers, insects, earth, air, and sky may all be 
personified and be made to live and do the things of the 
child's own life. 

The Aim in Missionary Education. How can a child 
be helped to live within the range of his experience 
the kind of a life which will correspond to the mis- 



CHILDREN 269 

sionary life, as we have defined it, in the mature man 
or woman? How can we train the instincts of love, 
sympathy, and justice so that the child will have the 
right attitudes toward all of God's creatures and God's 
people who come within his experience? To accom- 
plish this aim will not only make his life rich and full 
through self-expression, but will also lay the founda- 
tions for genuine Christian character. To help to 
answer this question the following suggestions are 
offered. 

Helping Others. Applying the principles in Chap- 
ters III and IV, and keeping in mind the place which 
activity holds in the child's development, it will be 
seen that kindly and helpful deeds performed by the 
child himself form the larger part of his early mis- 
sionary education. The possibilities of what the child 
may do for others cannot be left to chance. The oppor- 
tunities must be discovered by his parent and teachers. 
Upon certain occasions everything else may give way 
to the arrangement and the carrying out of such activi- 
ties. 

The child under nine can be taught to express grati- 
tude for benefits received ; to help mother and others in 
various home duties ; to express kindness to animals by 
feeding the birds, the household pets, and the domestic 
animals of the field ; to provide flowers for the sick in 
the home and the community, to give flowers to many 
who are not sick in order to add to their joy and ap- 
preciation of life, and to help those who are in need 
by providing clothing and food, pictures and flowers. 
The older children may learn how to care for the 
younger ones in the home, the school, and the Sunday 



270 MISSIONARY EDUCATION 

school. Right attitudes may also be formed toward 
those who are the servants of public good. Through 
explanations of the work they do and by arousing an 
appreciation of them by showing our dependence upon 
them and their contribution to the welfare of all, there 
may be built up gradually in the child attitudes of 
sympathy and cooperation in the larger life interests 
which they represent. For instance, through his con- 
tact with the grocery boy the child may begin to learn 
how the world is organized to provide us with food, and 
how interdependent the different peoples of the world 
are upon industry and commerce. In the thought of 
the child a policeman may exist only to punish bad 
boys, or he may be made to stand for actual con- 
structive service for the public good, and thus deter- 
mine the child's attitude toward law and government. 
A good example of the spirit and method of training 
little children in helpfulness through the church school 
is shown in the following incident from a city church. 
Most of the children came from poor homes; some of 
their families were on the church's charity list, and few 
had been accustomed to bring any money to Sunday 
school for the offering. From the church deaconess 
the teacher learned of a case of real need in a nearby 
tenement, where there were a mother and a baby, wholly 
dependent, without money for the much-needed pure 
milk for the baby. The story was told to the children, 
and all were eager to help. Then it was retold by the 
children in twenty homes, and the next Sunday the 
first offerings were made. There were several strug- 
gles with a few children who wanted to keep their 
money and spend it at the candy shop, but the other 



CHILDREN 271 

children, with the teacher's help, soon persuaded these 
deserters to carry out their plans. The next week, 
when the little fund was thoroughly started, the teacher 
asked all the children to come to the church on Satur- 
day afternoon for the purpose of paying a visit to 
the mother and baby. On the way to the home they 
stopped at a milk depot, purchased a bottle, and left 
an order for the regular delivery of milk until further 
notice at the address which they gave. Then all to- 
gether they went to the home to present what was, to 
some of them, their first gift. On the next Sunday 
one of the children, who had reported the whole event 
in minutest detail at home, was asked to tell about the 
milk for the baby to those children who had not been 
able to join them on Saturday. 

Points of Contact for Good Stories. Through the use 
of the story, the child's imagination is aroused, his little 
world becomes larger, and he secures a background of 
useful knowledge. A story, when it touches some phase 
of the child's experience, is the most effective for 
character-building purposes. What the child says and 
does in his normal activity become points of contact for 
leading him into new thoughts and experiences. The 
teacher will watch for the significant experiences of 
the pupils, and will then build upon them by the use 
of carefully selected stories. It is far better to look 
for stories suitable to the pupil's experiences than it 
is to try to discover experiences in the pupils to suit 
a story which it may be more convenient to tell. A 
teacher who had noticed a good deal of tattling among 
her pupils spent some hours at a library hunting a 
story to meet this need. She found and told "Eaves- 



272 MISSIONARY EDUCATION 

dropper, the Ugly Dwarf Who Lived in Tattler's Row," 
and the effect was immediate. 

As was indicated in the chapter on "The Materials 
of Missionary Education," all such experiences may be 
embodied in stories, and told later by the teacher. The 
real names of persons and places may give way to a 
"once-upon-a-time" story, thus avoiding the danger of 
giving undue attention to a particular child's act. 

The Child's Natural Interest in Activity. The possibili- 
ties of these interests may be gained from the following 
list of activities which are already widely used in the 
home, kindergarten, day school, and church school : 

Clay modeling. Paper cutting and weaving. 

Sand table work. Rug weaving. 

Drills and marches. Raffia weaving. 

Picture coloring. Cardboard modeling. 

Reproduction of stories in writing and 

drawing. 

Simple dramatizations. 

These and similar methods may be used as a means 
of expressing the pupil's interest, or of deepening his 
impression of truth learned. If the product of such 
"handwork" is further used to make glad some other 
children in hospitals, orphanages, and needy homes, 
there may be added to self-expression training in serv- 
ice to others. In the introduction to "Things to Make," 1 
Miss Susan Mendenhall, the editor of Everyland, says : 
"Many now realize that handwork and other forms of 
activity have their greatest value when expressed on 
the higher level of service. To do something for and 

1 J. Gertrude Hutton, Things to Make — A book on Handwork and Service for 
Girls and Boys. 



CHILDREN 273 

with others involves a higher motive than to do some- 
thing for oneself. The spontaneous impulse of girls 
and boys to help others offers an opportunity to develop 
in them an attitude of Christian sympathy and fellow- 
ship, and to establish habits of giving which includes 
not only giving money but that larger gift, personal 
service." 

An excellent illustration of the value of this work 
when wisely directed is given by Miss Hutton in her 
Preface to this book, a volume of very practical and 
helpful suggestions. A club of girls put together 
pennies they had saved from their candy money and 
bought cheesecloth, and, cutting it into twelve-inch 
squares, hemmed them neatly. These, with their choic- 
est picture post cards, covered on one side with white 
paper, they mailed to the church missionary in China. 
This busy man found time to write the club president 
a letter, and a proud little lady she was as she dis- 
played to everyone "the letter that came all the way 
from China." This became one of the club treasures, 
and read in part, as follows: "Whoever planned that 
package had a good knowledge of what is needed in 
China. You can hardly imagine how much easier is 
our approach to children if we have a pretty card to 
offer them. And as for those handkerchiefs, they will 
be carried up some Chinese sleeve till they change 
color, smell, and aspect, but they will still be cher- 
ished." When, later, that missionary came home on 
furlough and journeyed a quarter of the way across 
the continent to visit this church, he had no need to 
establish a bond between himself and the children; 
he could only knit it more firmly. 



274 MISSIONARY EDUCATION 

Extending the Child's Interest. The different races of 
men are now so widely scattered that a child may come 
into contact almost any time with a person of another 
race. Sometimes he must live in close proximity to 
them. Children from six to eight years of age, either 
through personal contact and observation, or by the 
use of pictures, may be introduced to God's world 
family of children. It is important that such new 
knowledge should bring with it the corresponding right 
attitude of mind, and further opportunities for kindly 
deeds and cooperation. The following methods may 
help in this most important phase of missionary edu- 
cation. 

1. The use of stories of children who, though differ- 
ent in color of the skin, manner of home life, dress and 
food, have experiences similar to those of our own 
children. Children everywhere are happy, and laugh 
when they are pleased, cry when they are hungry or 
are hurt, and sleep when they are tired or throughout 
the night. In fact, the range of children's interests 
is very much the same throughout the world. Our 
children will be interested in other children just in 
,so far as one common bond of sympathy is established 
between them. Such a story is Sui Li's Finger Nails, 
abbreviated and reprinted by permission from Every- 
land, December, 1914. 

SUI LI'S FINGER NAILS 
By Fanny L. Kollock 

Sui Li's finger nails were her chief care. They were her 
mother's pride and joy, her father's great satisfaction. And 
why should they not be? They were longer than the nails of 



CHILDKEN 275 

any other girl in the kindergarten. They were polished until 
they shone almost like pink shells. And in China long finger 
nails were a sign that you lived in a fine house with servants 
to wait upon you, and that your father was a great and rich 
man. 

One day Sui Li's teacher, whose American name Sui Li had 
never been able to pronounce, showed the children how, from 
a square piece of brown paper, to make a delightful basket 
with a handle. Sui Li went to work eagerly with the others, 
but soon she pushed the paper from her and sat back in her 
chair. 

At noon every little child but one had a brown paper basket 
to carry home. The one little child who had none was Sui Li. 

"Why didn't you make a basket?" "See my basket — don't 
you wish that you had one?" 

The other children tried to find out why Sui Li had no 
basket, but she would not tell them. She walked home with 
her head held high, as the daughter of her illustrious father 
should walk. 

For the next few days everything went well. Sui Li drew 
flowers and castles, cut paper birds and kites — did all the work 
offered her as busily as she could. Teacher decided that Sui 
Li had not felt well when she refused to make the basket. 
Then one day the children began to make pictures of their 
beautiful new Chinese flag. Sui Li worked for a few minutes, 
then again she pushed her work away and sat back in her 
chair. 

On the following day Teacher went to Sui Li's home to call. 
She hoped to learn why the little girl would not do her work. 

"O Teacher," said the mother, "the other children can do 
these things because their finger nails are short. But when 
Sui tries, her beautiful long nails are in the way and she can- 
not fold the papers nor hold them on the table." 

"And could they not be cut even a little, so that she could 
do the work?" 

"No, Teacher, we never cut them. They are precious. If one 
should be broken we save that piece. They are her greatest 
treasures and show to all that she is the daughter of an illus- 



276 MISSIONARY EDUCATION 

trious father. But she is happy in your school and will do all 
that you tell her when she can." 

It was then the month of December and time to begin 
preparations for Christmas. Teacher told the story of the 
first Christmas — of the star that shone so brightly, of the Babe 
in the manger, of the love that came into the world then. She 
explained to the children that it was love that made people 
want others to be happy, and that the birthday of the Christ- 
mas Babe was chosen as a day of gift-making. 

"And because we want to make as many people happy as we 
can," she said, "we will have a great tree in the church to hold 
the presents we make here. Then we will invite our friends 
— especially all the mothers — to come to church and enjoy the 
tree with us." 

"And what will we give?" asked Sui Li. 

"We will make our gifts here in school," said Teacher, 
"because one thing must be true of a real Christmas gift. It 
must be something that we have made our very own — some- 
thing that we really value ourselves, and it must be given in 
love. This makes a Christmas gift different from all others." 

"For whom will we make gifts?" was the next question. 

"For some one that you love very, very much," Teacher 
replied. 

To Sui Li this Christmas story was a beautiful new story, 
but she wondered about the Christmas gifts. Next to her 
mother she loved Teacher best. If Christmas brought gifts 
of love, then surely Teacher must have her best gift — but what? 
What did she have of her very own that she valued a great 
deal? She was still thinking about it when Teacher brought 
out the work for the morning. 

"We will learn to fold a star," she said. "Then when you 
can do it well, we will use beautiful gold paper and make stars 
which will look almost like the real star — the Christmas star. 
On the back of the paper star we will paste heavy cardboard. 
To the cardboard we will fasten a piece of cloth for a needle 
case. This will be a Christmas gift for our mothers." 

Sui Li felt relieved. That would take care of the gift for 
mother, but there was still nothing for Teacher. Perhaps 



CHILDEEN 277 

something would happen before the time of gift-making, and 
she turned her attention to the star. 

Sui Li could not ask any one to fold a star for her, because 
Christmas presents must be one's very own. She began to 
wonder if little Chinese girls were intended to make Christmas 
gifts. At last there were only two more days of kindergarten 
before Christmas. Sui Li was in despair. But on the way 
home that noon a wonderful idea came into her mind. She 
rushed into the house to ask her mother about it. 

"Mother," she said, "please — please cut my finger nails so 
that I can do my work. They do not need to be long. Teacher 
says that she knows, and all the school knows how great a 
man my father is. She says that if I am good my nails matter 
very little — perhaps it is so, but anyway please cut them." 

Sui Li's mother was more than astonished. She said at once, 
"Indeed no — your father would be much displeased." 

"But will you ask him?" Sui begged. And at last her 
ttother promised she would. 

As for Sui Li's father, he was learning that many things 
were different from the old customs. His wife was greatly 
surprised when he finally said, "Yes, cut her nails as the 
teacher wishes." And so, Sui Li's finger nails were cut and 
she was more happy than she had ever been. 

"0, and mother, may I have the pieces for my own?" asked 
Sui Li. 

"Yes," said her mother, "you may have them for your very 
own. They will show that your nails are now short because 
you wish it — not because we do not know that they should be 
long. They will be your treasures." 

Two days more, and it was Christmas morning. Sui Li 
proudly took her place in the line ready to march to the 
church — to the Christmas tree. Her present for her mother 
was ready. She had made it herself when her finger nails 
were no longer in her way. She beamed with happiness as she 
marched along carrying her mother's gift in one hand and in 
her other a small box which held Teacher's gift. 

Into the church the children marched and around the won- 
derful tree. Each child hung her gift on a branch as she 



278 MISSIONARY EDUCATION 

passed by. Then, strange to relate, the children discovered 
that the tree held gifts for them as well — gifts which had 
come from across the ocean, so Teacher said, from people who 
loved them. Truly, this Christmas love was different from 
anything else, that it could reach so far. 

One by one the other gifts were taken from the tree and 
given to happy mothers and children. Sui Li waited eagerly 
and wondered if Teacher would not see the tiny box bearing 
her name. What if it had been given to some one else by 
mistake! In her anxiety she crept quietly down to the tree, 
and just at that moment Teacher saw the box and took it 
from the lowest branch. 

"It is my very own to give," Sui Li said. "Because I value 
it very much, I give it to you — a Christmas gift with my 
love." 

Teacher's arms were about the little girl in a minute, and 
then Sui Li went from the church quickly. She would not 
think of remaining to see Teacher open the box. She knew 
that Teacher was happy about it, and when she should open 
it, would she not be more delighted than ever? No one could 
question the value of such a gift. Surely, Christmas was the 
most delightful of days when every one was so happy! 

As for Teacher, she waited till every one had gone from the 
room. Then she opened the tiny box. She found that which 
would have been to the giver as long as she lived her most 
treasured possession — the long, beautiful finger nails of Sui Li. 



2. Well-chosen pictures and objects form good points 
of contact for introducing our children to the life of 
the children of other races. To make an impression, 
however, a picture should tell its own story, and have 
in it enough action to excite the child's interest. Ob- 
ject lessons should come naturally within range of 
the child's knowledge. 

3. Nearly every nation in the world has its nursery 
rhymes and folklore which have an interest for children 



CHILDKEN 279 

everywhere. A widespread use of the best of these 
among our own children would produce a measure of 
sympathy and affection for the children of the world 
which would abide unto mature life. This is par- 
ticularly apparent in Dr. Headland's collection of 
Chinese Mother Goose Bhymes, and his stories of 
Chinese boys and girls. 

4. In play and in games the children of the world 
have a common bond. Many of the games of foreign 
children are finely adapted to our use. When they 
are explained and costumes are used the children will 
enter more naturally into the spirit of these foreign 
games. A child who has learned to play a half dozen 
Chinese games will hardly be afraid of the first Chinese 
child he sees, and will be more likely to become in- 
terested in his welfare, both material and spiritual. 
See page 54 for the reference to Miss Hall's Children 
at Play in Many Lands. 

Several cautions need to be observed in connection 
with teaching missions to children. In their eagerness 
to emphasize "foreign mission teaching" some teachers 
eliminate that much more important phase of the child's 
missionary education, namely, his training in unselfish 
and kindly deeds to those who come within his im- 
mediate experience. This training can be secured 
only in childhood, while the other comes naturally 
and appropriately a little later in life. Furthermore, 
in teaching children with reference to foreign peoples 
teachers are prone to "juvenilize" adult teaching 
material rather than to select that which is adapted 
to the needs and interests of the child. This is just 
as true of the choice of pictures and objects, both of 



280 MISSIONARY EDUCATION 

which can not only be unattractive to children and lack- 
ing in teaching material, but may be positively harm- 
ful, distasteful, and terrifying. A primary Sunday 
school teacher was once using a set of missionary 
object lessons for children on Japan. She had fairly 
well succeeded in building up a genuine interest in the 
children of the Sunrise Kingdom until by accident her 
class caught sight of a colored picture of the great 
Buddha, which frightened them and caused so much 
perplexity that they lost what interest had already 
been created. When it is difficult for most adults to 
understand why and how the Japanese worship the 
great Buddha, it is not to be wondered at that this 
picture did not appeal to a little child. There is no 
basis for a genuine appreciation of need in presenting 
to children the great Buddha. (This picture has since 
been removed from the missionary object lessons for 
children on Japan, published by the Missionary Edu- 
cation Movement.) 

5. Lead the child to the thought of God, the Father 
of all, and of the children of the world as belonging to 
his family. The chief contribution of Bible teaching 
to the child's religious life is to help him to realize 
that the great love of God, the heavenly Father, lies 
behind all of the human love and care which he experi- 
ences. It also shows Jesus as the One who went about 
doing good in a loving, helpful spirit. 

FOR FURTHER STUDY AND DISCUSSION 

1. Do you know of some children of Christian parents 
who are unsocial, selfish, and snobbish ? Why are they 
so? 



CHILDREN 281 

2. Do you know of children of parents who do not 
profess to be Christians who are kindly, unselfish, and 
helpful? Why are they so? 

3. Which group would you rather have for the build- 
ing of a missionary church ? Why ? 

4. Do you have children in your church school who 
are faithful, intelligent, and always know their les- 
sons, but who are selfish? Why are they so? 

5. If a child is fond of storybooks and spends all of 
his time alone reading, what kind of a man is he liable 
to be socially? 

6. What is the attitude of your children toward 
"foreign" children in your community? What is the 
cause of this attitude? 

7. How does the story of Sin Li illustrate training 
in generous giving? 

REFERENCES 

Child Nature and Child Nurture. Edward P. St. 
John. The topics discussed are related to the train- 
ing of young children, presenting the fundamental 
principles involved and indicating their application 
in methods that are useful in the home. For our pur- 
pose the lessons on training the love impulse, unselfish- 
ness and kindness, and regard for property rights are 
most significant. 

Fundamentals of Child Study. Edward A. Kirk- 
patrick. An attempt to present in an organized form 
an outline of the new science of child study for in- 
vestigators, students, teachers, and parents. The entire 
book is most valuable. Chapter VII, on "The Develop- 



282 MISSIONAKY EDUCATION 

ment of the Parental and the Social Instincts," should 
be mastered. 

Things to Make. J. Gertrude Hutton. The making 
of things, as handwork, has in itself much educational 
value, but when the service motive is added the activi- 
ties are of prime importance. 

Children at Play in Many Lands. Katherine Stanley 
Hall. Many of these games from different peoples are 
adapted to little children. 

International Graded Lessons. Primary Series. 
Marion Thomas. In the Second Year, Part III, there 
are stories of the children of Cherry Blossom Land, the 
Cold North-Land and the American Indians. The 
teacher's notes on these lessons indicate their oppor- 
tunity for religious education. 



CHAPTER XII 

THE MISSIONARY EDUCATION OF GIRLS AND 

BOYS 

(From Nine to Twelve Years of Age) 



Destiny is the harvest of character; 
Character is the summation of habit; 
Habit is the repetition of deed; 
Deed is the expression of thought; 
Thought is the spring of life. 

The far off issue of life is out of the thought of the heart; 
Keep then thy heart with all diligence. 

— Herman E. Home. 



CHAPTER XII 

THE MISSIONARY EDUCATION OF GIRLS AND 

BOYS 

(From Nine to Twelve Years of Age) 

The Everwidening Horizon of Life. Activity for its 
own sake would not in itself go very far in a child's 
preparation for life's work. In the earlier years, dis- 
cussed in the last chapter, the child is interested in his 
own activity, as such, as he responds to his environ- 
ment. He cares little for the ends to be attained. Later, 
however, and particularly at the period which just pre- 
cedes adolescence, his interest shifts from the act itself 
to the results of the act, and also in the objects which 
may have to do with these results. 1 This new interest, 
of course, increases the horizon of the child's world 
and the possibilities of his education in a marked 
degree. 

There is also the newly awakened appreciation of 
time and space which serve as new channels through 
which the child's horizon is extended to the great world 
of the past, and of the "here and yonder." Further- 
more, a nearer approach to an actual participation in 
the work of the world is found in the imitation of 
adults so strongly characteristic of this period. With 

1 See article "Childhood," by George A. Coe, Encyclopedia of Religion and 
Ethics, vol. iii. 

285 



286 MISSIONARY EDUCATION 

the increasing appreciation of the self, girls and boys 
now enter into new social relations, as evidenced, for 
instance, by their willingness to follow a leader in 
some simple organization, and in the beginning of an 
interest in competitive and cooperative games. 

The Aim in Missionary Education. Parents and 
teachers should aim to help the girls and boys to form 
the attitudes and habits mentioned in Part I of this 
book, in the larger life of the playground, school, street, 
library, clubs, and churches. The necessity of right 
responses on the part of the child to his immediate 
environment is even more important than in the previ- 
ous years. New interests demand recognition and 
necessitate corresponding differences in educational 
methods and material. 

An equally important aim is to widen the pupil's 
knowledge and supplement his own more or less 
limited environment by introducing to him through 
stories and historical narrative the noblest experiences 
of the world's best leaders. In so doing we not only 
enrich the mind with useful information but also lay 
the basis of the extension of sympathy through con- 
structive imagination. 

Habits of Conduct. The structure of the body at this 
period makes it especially the time for the formation 
of habits. There is no rapid growth of bone, muscle, 
nerve tissue, and substance of brain and nerve cells. 
There is, however, a strengthening of the physical 
framework. In the brain especially the convolutions 
appear and grow deeper with training. This means 
that some of the fundamental bodily reactions, re- 
sponses, adjustments, and some of the mental processes, 



JUNIOR GIRLS AND BOYS 287 

with their corresponding moral qualities, have begun 
to be fixed for life. If, therefore, helpfulness, sym- 
pathy, cooperation, and rectitude are now extended 
into the larger social life of girls and boys, the teacher 
may secure habits of thought, word, and deed which 
in later years are characteristic of all of the persons 
who are governed by the genuinely missionary spirit. 
As to the significance of religious education for pre- 
adolescent pupils Miss Frayser says : 

"Taking the pupil at each stage of his development, 
as the graded Sunday school does, teaching his reli- 
gious education normally and progressively, preparing 
him for the problems that will surely confront him at 
each period of his life, and fortifying him by Christian 
teaching to meet the obligations which will be pre- 
sented to him as a Christian citizen, is to be one of 
the chief activities of the future Sunday school. Again, 
the Sunday school finds itself in a position peculiarly 
its own in this effort to relate its members to the com- 
munity. It is here the pupil is to receive the inspiration 
to acknowledge that to be religiously educated is to 
think primarily of how others are to be affected by his 
expressions in action of the principles which have been 
inculcated by such teaching. What the added value of 
the life of such an individual is to the lives of those 
about him is one of the finest and final tests to be 
applied to religious training in the Sunday school. To 
have the more abundant life of which Jesus spoke is 
to have a desire to share that life with others. 

"It becomes, therefore, the duty of the Christian 
citizen to take the initiative in neighborliness, to find 
out ways and means by which he may become helpful, 



288 MISSIONAKY EDUCATION 

and to execute his plans with directness, tact, and 
thoughtfulness. The first steps of such training may 
be taken in the Junior Department. Here respect for 
authority, training in self-government through self- 
control, justice, honesty, faithfulness to duty, and con- 
sideration of others should be given a new emphasis as 
necessary requirements for the loyal followers of Jesus 
Christ. 

"Kecently a teacher of Junior boys, in trying to 
promote the social interests of his group, invited them 
to come to a gymnasium to play some games during 
the week. He found in the group a boy from a home 
where every luxury was provided for the asking, and 
where the mere expression of a wish meant its gratifi- 
cation for this only son and heir. It is not strange 
that this boy possessed himself immediately of the 
volley ball and began a little game all by himself. 
The teacher took him aside quietly, to explain that such 
conduct was selfish, and found, to his amazement, that 
the boy had never had the word applied to him before, 
and had no real conception of its meaning. Then the 
teacher explained how one may earn the title of un- 
selfish, and sent the little boy back to his play while 
he stood off to watch the result of his first moral lec- 
ture. 

"The little fellow was a gentleman at heart, and had 
no willful desire to belong to the class of selfish ones, 
so, doing the best he could to translate this abstract 
teaching into action, he went over to a corner where a 
timid little boy sat watching the others, too shy to join 
in the game. 'Come on and play/ invited the little 
experimenter ; 'come on and play with me/ insisted the 



JUNIOR GIRLS AND BOYS 289 

little autocrat. 'I've had this ball all by myself and 
that is selfish. Now, I want to be unselfish and you've 
got to help me, so come on and play with the ball too.' 
And the unwilling victim was dragged into the arena 
of play while the triumphant gleam lit up the eye of 
the other as he laboriously taught the correct use of 
the ball. It was a very crude beginning, but it might 
have been interesting to listen to a new form of ques- 
tion asked at home that evening; and the real interpre- 
tation of unselfishness has become a new motive force 
in at least one member of the household." 2 

Useful Information for the Mental Storehouse. A largec 
part of the knowledge necessary to the adult for the 
carrying on of his work in the world is secured by the 
child during this time of life. One marvels at the 
capacity of the child's mind to absorb and retain knowl- 
edge during the memory period. In day school, at the 
end of the period, the pupil has gone far into such 
subjects as arithmetic, grammar, geography, civics, 
some of the sciences, literary composition, language 
study, manual training, and all the words, phrases, 
forms, rules, tables, and definitions which accompany 
each new study. From history he has learned those 
stories of the great men and events in his own and 
other countries which form for him the background out 
of which arise his patriotic ideals. One of the present- 
day problems in secular education is to utilize this 
period for the training of a more thorough practical 
knowledge which shall help the pupil to do the work 
of life more efficiently. 

The application of these facts to the training of the 

i Nannie Lee Frayser, The Sunday School and Citizenship, pp. 60, 73. 



290 MISSIONARY EDUCATION 

men and women who are to build up the kingdom of 
God on earth is apparent. In addition to understand- 
ing the structure and contents of the Bible, with all 
of its great stories, the foundation of the moral and 
spiritual instruction, we need to bring to our girls and 
boys some of the great stories which describe the con- 
quest of the world for Christ, selected from the his- 
tory of the church from the days of Paul to the present 
time. These stories, arranged in chronological order, 
combined with such geography lessons as are possible, 
would guarantee to the next generation the necessary 
foundation of missionary facts and principles which 
would constitute an intelligent basis for the work 
which must be done on behalf of the kingdom of God 
throughout the world. 

The missionary leaders and zealous supporters of 
missions throughout the church to-day are those who 
have been compelled to supplement the religious 
training of their youth in home and church by courses 
of reading and study which have given them this added 
knowledge. Such a course of reading and study would 
extend somewhat into the next period. 

The Cultivation of Generosity and the Bight Attitude 
Toward Property. In view of the new interest which 
boys and girls have in acquiring things for themselves, 
this is the period for teaching the right use of property ; 
and the suggestions found in Chapter VI are applica- 
ble. Training in generosity is most needed at the 
point when acquisitiveness for its own sake is the 
keenest. This is the period when acquiring things has 
interest and zest, as is demonstrated by the contents 
of any normal Junior boy's trousers pockets. To go 



JUNIOR GIRLS AND BOYS 291 

"fifty-fifty" or to "divvy up" are for the pupils of this 
age the manifestations of the generous and helpful 
impulses. 

The first rule, therefore, paradoxical as it may seem, 
for training in right habits of giving is to strengthen 
the sense of ownership. A child has no feeling of the 
personal possession of a thing unless it is given to him 
"for keeps" or unless he has earned it. Knowing, then, 
that a part of the garden is his own to cultivate and 
reap, that there is a room in the house into which he 
may take his own friends, or that there are books, 
tools, and money over which he has absolute control, 
the pupil is in a situation in which he may come to ap- 
preciate what the sharing of these things means. The 
giving of money to the children by father on Saturday 
evening or Sunday morning to take to Sunday school 
has in it only a detrimental educational effect. It does 
not represent any generous impulse of the child's, and 
is liable to lead to disregard for the act and its object. 

Girls' and Boys' Organizations. The forming of so- 
cieties, bands, clubs, and Junior Sunday school depart- 
ments is now possible and should be emphasized. At 
such meetings there may be story -telling, memory work, 
simple impersonations, the flag salutes, handwork, such 
as tracing missionary maps and illustrating missionary 
hymns, and the planning and making of articles which 
may be either sold or given away for missionary ob- 
jects. All such activities may be based upon the 
pupil's new interests, especially his desire to collect 
and to construct things. There is a growing apprecia- 
tion by the pupil in the product of his activity. "See 
what I've made!" "Here's my note-book!" "Is this 



292 MISSIONARY EDUCATION 

a good knot?" are expressions from eager-faced pupils 
who now work zealously when they are to produce 
something peculiarly their own. 

In addition to the suggestions for children under 
nine years of age, some of which are applicable to girls 
and boys a little older, there may be listed the fol- 
lowing group activities: collecting picture cards and 
pictures for mission stations ; collecting magazines and 
papers for Homes for the aged, the poor, soldiers and 
sailors, and Salvation Army quarters; making scrap- 
books and picture books for hospitals and orphanages, 
and making articles and gifts for charity purposes. 
Current sympathies arising out of great disasters, such 
as fire, flood, storm, famine, should be utilized as op- 
portunities for the practice of self-denial. In all 
Junior groups there may be the beginnings of self-gov- 
ernment, strengthening the habits of self-respect, self- 
control, and regard for the rights of others and for the 
avowed purpose of the group. The Junior choir, chorus, 
or other musical organization offers opportunities for 
training in cooperation. The use of educational 
dramatics with pupils of this age not only lays the 
foundation for the extension of sympathy, but reveals 
the natural tendencies of the pupils' personalities. 
There is no better way to discover what is in a boy 
than to watch him trying to play the part of another 
than himself. The real boy then comes out. It also 
trains in self-expression and helps him to relate him- 
self and his acts to others and their acts. 

The Hero Story. The imagination of the Junior child 
projects him into adult experiences of a marvelous and 
adventurous sort. In their spontaneous play the boy 



JUNIOR GIRLS AND BOYS 293 

will drive an engine on the darkest night, or navigate 
a motor boat, or an aeroplane in an exciting race, or 
will engage in a dozen similar experiences. During 
this present war they have marshaled all the smaller 
boys available into sham armies, trained and equipped 
them, dug trenches, stormed breastworks, established 
the ambulance corps, and performed surgical operations 
in the open field. Girls manifest similar play inter- 
ests in the realm of girl-life. The forms of play change 
and differ with environment as city and country, in- 
land and seashore, but the love of the adventurous adult 
experience remains as one of the Junior's marked 
characteristics. 

It is, therefore, the hero of the physical type that 
attracts and holds these pupils. Their desire to listen 
to a wondrous tale is only matched by the craving for 
the reading of books. These two interests are the 
opportunities of parents and teachers in missionary 
education, and carry with them the responsibility of 
guiding their reading. Good books of a missionary 
character would include travel, folklore, history, man- 
ners and customs of strange peoples, and stories of the 
heroism and courage of missionaries. 

FOR FURTHER STUDY AND DISCUSSION 

1. Compare the activities of a child eleven years of 
age with one of seven, and note points which indicate 
a wider social horizon. 

2. Observe the extent of the school curriculum of 
pupils, nine to twelve years of age. Does your church 
school curriculum offer the same progressive study? 

3. What competitive and cooperative games do your 



294 MISSIONARY EDUCATION 

Junior children play? Are there children who do not 
enter into them heartily? Why do they not? 

4. Without referring to any book, make a note of 
the great stories in American history which you now 
remember clearly enough to tell. When did you learn 
them? Is the America to which you are now loyal 
the America of these stories ? Why ? 

5. Consult a number of persons interested in mis- 
sions and learn from them what experiences and train- 
ing during their preadolescent years influenced them? 

6. Do your Junior pupils play the games of any 
foreign children? How can games and organized play 
extend the interests and social horizon of girls and 
boys? 

7. If a Junior boy told you that he wanted to be a 
missionary, what would you say to him? 

8. Would you advise "allowance money" rather than 
"earned money," or vice versa, as the best principle 
for Junior children? Why? 

9. What training in giving and instruction in stew- 
ardship are your Junior pupils receiving? 

REFERENCES 

Child Nature and Child Nurture. Edward P. St. 
John. Lesson XXII, on "Training the Child to an 
Interest in Missions," has valuable paragraphs on 
training in giving. Lesson XXIII is on "Training the 
Child to Regard Property Rights." 

International Graded Lessons. Junior Grades. 
Josephine Baldwin. In the Second Year, Part IV, and 
the Fourth Year, Parts III and IV, there are the stories 
of the later followers of Jesus. These lessons with 



JUNIOR GIRLS AND BOYS 295 

the teacher's books are excellent examples of Junior 
missionary lessons. 

Children at Play in Many Lands. Katherine Stanley 
Hall. Already noted. 

Things to Make. J. Gertrude Hutton. Already 
noted. 

How to Produce Children's Plays. Constance D'Arcy 
Mackay. The object of this book is to tell in the sim- 
plest possible manner what to do and what not to do in 
producing plays for pupils six to fourteen years of age, 
so they will have a distinct educational value. The 
book is written for the school child and not for the 
stage child. 

Manual for Training in Worship and The Book of 
Worship of the Church School. Hugh H. Hartshorne. 
These two books, one for the leader and the other for 
the pupils, attempt to provide materials and methods 
that reflect the foremost religious and educational con- 
sciousness of the day. Among the fundamental Chris- 
tian attitudes which have a place in this system of 
training in worship are faith, hope, love, loyalty, grati- 
tude, and reverence. 

Everyland. Edited by Susan Mendenhall. A high- 
grade monthly magazine of world friendship and peace 
for girls and boys. Invaluable for the home and sug- 
gestive for the teacher. 



CHAPTER XIII 

THE MISSIONARY EDUCATION OF GIRLS AND 

BOYS 

(About Thirteen to Sixteen Years of Agh) 



I must be in the things of my Father. — Jesus. 



CHAPTER XIII 

THE MISSIONARY EDUCATION OF GIRLS AND 

BOYS 

(About Thirteen to Sixteen Years of Age) 

The Significance of Adolescence. Probably the most 
familiar story of an adolescent child is that of the boy 
Jesus, who went up to the temple in Jerusalem with 
his parents when he was about twelve years of age. 
Upon being discovered by his parents, he is reported 
to have said, "I must be in the things of my Father." 1 
Adolescence means just this, the child is coming into 
the things of the man. 

The term, which literally means "to grow up," is 
applied to all of those years between childhood and 
mature life, and extends from about twelve or thirteen 
to about twenty-five years of age. The significance of 
the period has been concisely stated by Professor 
George A. Coe in the following paragraph : "The most 
obvious mark of adolescence is the attainment of repro- 
ductive power. But this is only a center for a remark- 
able group of phenomena. The curve of growth, both 
for weight and for height, takes a new direction; the 
proportions of bodily parts and organs change; heredi- 
tary tendencies crop out; new instincts appear; there 
are characteristic disorders, particularly of the mind 
and nervous system; new intellectual interests and 

1 Marginal Reading, A. R. V. 

299 



300 MISSIONAKY EDUCATION 

powers spring up spontaneously; the moral sense is 
more or less transformed; emotion greatly increases 
in quantity and variety; the appreciations (literary, 
artistic, ethical, religious) multiply in number and 
depth." 2 

With respect to the meaning of the period for the 
development of the Christian consciousness, Professor 
Coe further states that "adolescence is the normal 
period for attaining complete individual existence in 
and through the organization of the self into larger 
social wholes such as the family, society, the State, 
humanity, and the all-inclusive social relation that 
Jesus called the kingdom of God." Thus the impor- 
tance of the period for missionary education is at once 
apparent. Missionary education will help boys and 
girls to relate themselves in service to these larger 
social groups. 

The phenomena mentioned above manifest themselves 
in such marked periods of progression that it has been 
possible to distinguish three subdivisions which are 
known as early, middle, and late adolescence. The first 
of these extends from twelve or thirteen years to about 
fifteen or sixteen years of age, girls usually developing 
a little earlier than boys. 

The whole of adolescence may be conceived of as the 
process of socializing the individual, brought about by 
what at first seems paradoxical, the individualizing of 
the individual. It will be seen that early adolescence 
is characterized by the dawning and rapid development 
of self-consciousness and of its manifestations on the 
egoistic side. Before adolescence the child is dependent 

2 Article "Adolescence," Encyclopedia of Religion and Ethics, vol. i. 



EARLY ADOLESCENTS 301 

upon others for practically everything he gets out of 
life. He is controlled by external authority. He is a 
receiving vessel. With adolescence, however, a new 
factor appears. It is the personal self, the I. The most 
important phases of the education of the earlier adoles- 
cent are the processes of helping the child to find him- 
self, not so much through meditation as by adapting 
himself to his ever-widening social experience. 

Professor Kirkpatrick emphasizes the adolescent 
period as a time preeminently of hero-worship. This 
is the age of idealistic imitation and ideals. Ambitions 
and ideals are no longer dependent on the immediate 
environment, but the most beautiful, noble, and high 
are chosen from the world of history, literature, and 
art. In the earlier stage of this wider life the most 
attractive ideals are frequently crude. Boys are most 
appealed to by action, power, and courage; hence not 
merely history, but all kinds of stories of adventure, 
in which marvels of skill and bravery are shown, are 
their delight. With girls there is something of the 
same attraction toward the strange and wonderful, but 
the more passive virtues of love and devotion under 
trying circumstances are most interesting. 

The Aim in Missionary Education. It will be seen from 
the above that this period is probably, with the pos- 
sible exception of middle adolescence, the most impor- 
tant of all for missionary education. The aim should 
be to present the highest type of personal Christian 
ideal and to engage the pupil in concrete acts of 
service, in order to help him to organize the conflicting 
impulses of life, and to foster within him a strong, 
vigorous personality. 



302 MISSIONARY EDUCATION 

In this period the teacher must recognize that within 
the pupil there are the stirrings of the altruistic feel- 
ings, the beginnings of altruistic motive and the pur- 
pose to serve the common good. Personal loyalty to 
Christ, sealed in the decision to make the program of 
Christ the program for life, is the factor around which 
the pupil's conflicting impulses may be organized. 

Some of the ways by which these aims may be 
realized are: 

1. Acquaint the pupil with great missionary per- 
sonalities. 

In the life of a missionary, Christianity is seen at its 
best. Personal loyalty to Jesus Christ, strong will, 
self-control, powerful personal initiative, and complete 
self-abandonment toward the welfare of others, are 
the marks of the missionary. 

Personal ideals are formed out of intimate acquaint- 
ance. Character for boys and girls is learned out of 
everyday concrete experiences. It is not born of com- 
mand or precept. It is only as the boys and girls are 
able to enter into the thoughts, motives, choices, decis- 
ions, aspirations, reverses, and achievements, as regis- 
tered in daily living, that the material is gained for 
character-building. Through an abundance of this 
concrete detail the imagination of the adolescent exer- 
cises itself in the formation of personal ideals. 

This can be brought about in either one of two ways. 
The first and most desirable is to give boys and girls 
an opportunity to form the personal acquaintance of 
great missionaries whose lives can become for them 
their personal ideals. By missionary we mean not only 
those who have seen actual service in a home or foreign 



EARLY ADOLESCENTS 303 

field, but those whose lives have been expressed in love 
and helpful service anywhere and who possess in a 
Christlike way the heavenly Father's attitude toward 
the world. 

The second method is to give all the boys and girls 
an opportunity to study one or more great missionary 
biographies. Written records used for such purposes 
must, therefore, be character studies, and present the 
life as it was really lived in concrete daily experiences. 
All exhortations and preaching will necessarily be 
omitted, for the very essence of the formation of a 
personal ideal is that the pupil himself of his own free 
will should organize the material and mold it into an 
ideal which he then accepts as his own. 

A girl of fourteen made the acquaintance of a new 
friend, a woman of mature years. As the friendship 
grew the girl began to confide in this new friend. One 
day she told what to her was almost a sacred secret. 
Somewhere about her person she was treasuring a small 
photograph of her day school teacher. The conversa- 
tion showed that this girl's daily life was ordered after 
the pattern of her teacher. The teacher had become the 
girl's personal ideal. 

A boy who belonged to a Sunday school class which 
was studying Uganda's White Man of Work, a life of 
Alexander Mackay, of Uganda, was asked by his father 
what he was learning about Uganda, its people and 
manners and customs, and the work of Christian mis- 
sions. The boy could not answer many of the ques- 
tions, but he told his father that he was tremendously 
interested in the man Mackay. He said, "Father, I 
would like to chalk my life up to his." 



304 MISSIONAKY EDUCATION 

Twenty years before his death, in April, 1909, Marcus 
Dods, one time principal of New College, Edinburgh, 
wrote an article on "Books Which Have Influenced 
Me," which was reprinted in the British Weekly of 
February 3, 1910. In this article Dr. Dods made some 
note of the "books which had nourished what was 
special" in him. "First among these I would name the 
Life of Henry Martyn, for in it I learned the reality 
of consecration and the strength and ceaseless growth 
in holiness which result from it. Here, again, of 
course, it is the personality presented in the book which 
imparts influence. But to have a book which enshrines 
and imparts this influence is a benefit of incalculable 
value. Others may have derived the same ideas, con- 
victions, and impulses from other sources; but to 
Henry Martyn I owe an element in belief, in character, 
and in life which, perhaps, is too individual to be 
publicly analyzed." 

Dr. Charles McMurry, in writing of history in the 
elementary school, speaks of the value of biography as 
a source from which unselfishness springs. He says: 
"The study of biography is social in its effect, because 
it takes the child out of himself and loses him in the 
life and experience of another. The more biographies 
of the right sort a child studies appreciatively, the 
more his own life is expanded to encompass and 
identify itself with the lives of others." 3 

In the course of study which Professor McMurry 
recommends the prominence of biographies of typical 
and great men, even through the eighth grade, is very 
marked. 



» Charles McMurry, Special Method in History, 1903, p. 9. 



EARLY ADOLESCENTS 305 

One of the first studies of the value of missionary 
training for religious education was made by Sophia 
Lyon Fahs, the author of Uganda's White Man of 
Work, which forms the basis of the fourth quarter 
of the first year of the International Graded Lessons. 
After quoting several authorities who have studied the 
problem of children's interests, and having drawn in- 
ferences from the best modern day schools, Mrs. Fahs 
gives the following general statements concerning the 
essential characteristics of literature interesting to 
boys and girls at this period : 

"(1) Such literature is almost invariably in narra- 
tive form. 

"(2) The narrative is of sufficient length to make 
more than a mere passing impression upon the child's 
mind. The old-fashioned reader containing many short 
stories is being replaced, to a large extent, by readers 
containing but one story each. A long narrative, re- 
quiring a series of lessons for its study, presents the 
cumulative impression of a series of scenes and actions 
all of which vivify the book's great central theme or 
moral. 

"(3) Literature interesting to children of all ages 
is saturated with much concrete and picturesque de- 
tail. In both history and geography the modern tend- 
ency is to study thoroughly a few concrete types rather 
than to gain a large mass of general ideas without the 
concrete pictures in the child's mind as a basis for pos- 
sible independent deductions. 

"(4) Literature pleasing to children is radiant with 
the personal element. History, in all the grammar 
grades where it is taught, is made interesting through 



306 MISSIONARY EDUCATION 

stories of the great men and women who played their 
parts in it. 

"(5) Biographies for children present men and 
women of action whose work is among primitive peo- 
ples, or where civilization is simple. They are the 
stories of men whose lives are filled with adventure 
and courage, and whose virtues are molded in the large. 

"Are there books, then, embodying these character- 
istics of literature adapted for children's reading and, 
at the same time, so saturated with the Christlike 
spirit and activity that they will aid the Sunday school 
in accomplishing its aim? 

"Taking the life of John G. Paton, missionary to 
the New Hebrides, as an example of others, let us note 
how his biography meets the requirements suggested. 
Although not bulky, the story, as told for young people, 
is six times as long as the longest gospel narrative 
of the life of Christ. It is teeming with thrilling adven- 
tures, the most marked courage, and 'love and devotion 
under trying circumstances.' Little wonder is it that 
in city public libraries, the boys and girls are con- 
stantly calling for Mr. Paton's book. What more 
effective commentary than the story of his life could 
be found on Jesus's promise, 'Lo, I am with you al- 
ways, even unto the end of the world' ? Or how better 
could we make real to a boy the meaning of the Christ- 
like life of self -forgetting service? Who would dare 
to say that three months consumed by a Sunday school 
class in studying merely the autobiography of this one 
man had been misspent if either one of these great 
Christian truths were made to live for the children? 

"Other lives, not so well known perhaps as that of 



EAKLY ADOLESCENTS 307 

Mr. Paton, if rewritten from the children's point of 
view, might be equally fascinating to boys and girls, 
as well as productive of religious results. Let chil- 
dren have a fair opportunity to become acquainted with 
James Gilmour working alone among the nomad Bud- 
dhists of Mongolia. Let them go with him on his 
twenty-three-mile walk through the desert of Mongolia, 
with feet swollen and bleeding, in order to make pos- 
sible a personal conversation alone with the first Mon- 
gol who had shown a desire to be a Christian, and they 
will begin to see what it means to love another into 
the kingdom of God. Should you wish to teach how 
the gospel is able to transform the lives of men, why 
not study the lives of some of the converts on the mis- 
sion fields? Why not teach children the doctrine of 
faith and works through the life of Alexander Mac- 
kay, of Uganda, who, through the things he made with 
his hands, was continually showing the African king 
the meaning of the gospel? Or who would think of 
omitting, for the boys and girls of fifteen or sixteen, 
the life of David Livingstone, that man of statesman- 
like plans for the kingdom of God, combined with a 
childlike faith and utter unselfishness? Such examples 
might be multiplied. Since the very spread of Chris- 
tianity itself has furnished us with these great heroes 
of faith, why should we grudge the use even of months 
of Sunday school time in studying their lives ? Through 
such instruction, in very truth, one is teaching the 
life of Christ." 

"The keenest test which can be made of the interest 
aroused by a story is found in the activity which the 
narrative stimulates. Missionary biographies have 



308 MISSIONAKY EDUCATION 

completely transformed the life-purpose and work of 
hundreds of men and women. It was the stories of 
missionary heroism which his mother told him, and the 
map of Africa on which his father traced the journey 
of Livingstone, then in progress, that fired the soul of 
Alexander Mackay so that he gave his life for Africa. 
William Carey, on his shoemaker's bench, read the 
story of David Brainerd, in the woods of North Amer- 
ica, and he was led to ask if God can do such things 
for the Indians of America, why not for the pagans of 
India? And he went to Calcutta to make the test. 
The same biography sent Henry Marty n to India and 
Samuel Marsden to do his great work in New Zealand. 
Miss Eliza Agnew, who became 'The mother of a thou- 
sand daughters' in Ceylon, found her missionary pur- 
pose when eight years old. It was because of a geogra- 
phy lesson. The Isle of France was pointed out on 
the map, and the story told of Miss Harriet Newell, 
whose grave is on the island. 

"Further, it should be noted that the lives of such 
men and women are to be presented as types of hun- 
dreds of others who to-day are devoting themselves 
to the kingdom. The study of these biographies is to 
be introductory to the study in later years of the his- 
tory of the progress of the kingdom of God, both at 
home and abroad. The work of these heroes is typical 
of forms of present-day activity, and their problems 
are examples of modern problems that children may 
begin to help to solve. The missionary work of the 
church is its largest and most difficult present-day task. 

"Missionary biographies, if rightly taught, will sug- 
gest to the children kinds of service which they can 



EAKLY ADOLESCENTS 309 

render in their own homes, for their neighbors, and 
for the sick and lonely in hospitals and charitable in- 
stitutions, and in gifts for missions, through which the 
children will be working even at the very ends of the 
earth." 4 

2. Train the pupil to self-control and unselfish serv- 
ice. The strongest characters come by the develop- 
ment of these two phases of life together. Acts of per- 
sonal service must now be initiated by the boys and 
girls themselves. The teacher may suggest, may make 
the appeal, and may modify the pupil's environment 
so that he of his own choice will perform the act of 
service. The pupils may now actually observe cases 
of need, discuss what may be done, and decide on the 
manner of performing the service. They may help to 
determine the distribution of their offerings of money 
for Christian work. Their plans for systematic giving 
should be continued. They may begin to give them- 
selves to such work in the local church as is possible 
for them to do, such as responsibility for younger 
children, volunteer choir service, and as assistants to 
teachers and officers in class and club work. In boys' 
and girls' organizations they may assume places of 
responsibility and help to provide activities for those 
who are younger than themselves. 

In carrying out these suggestions and many others 
which will arise out of local situations, teachers will 
remember that there must be a beginning of personal 
responsibility and personal initiative. The wise teacher 
will know how to guide such activities, keeping him- 



4 Sophia Lyon Fahs, article "Missionary Biography in the Sunday School," The 
Biblical World, May, 1906. 



310 MISSIONARY EDUCATION 

self in the background. In their preparation, oppor- 
tunities will come for training in self-control. 

3. Note the new obedience to law based on personal 
rights and duties. It must be remembered that in early 
adolescence there is a tendency in boys and girls to 
break away from restraint and to resent authority. It 
is the "contrary" age. They are passing rapidly from 
the period when they follow rules of conduct merely 
because some one has commanded them, to the period 
when they should follow them of their own desire. They 
are unwilling to be children any longer. They desire 
the freedom of men and women. On the other hand, 
they do not as yet understand the adult point of view. 

"The development of the racial instinct is marked by 
increased regard for the interests of others and for 
law. Laws come to mean not merely the rules of action 
which bring to the child the most favorable results, 
but standards of conduct to be conformed to, whether 
agreeable to self or not, because they are for the good 
of the social group. This tendency is shown at the 
beginning of the teens, in class spirit in the school, 
in group games on the playground, in children's so- 
cieties, and in the formation of gangs on the streets. 
Rivalry of group with group may be even fiercer than 
ever was individual rivalry at the height of the in- 
dividualistic stage of development. The greater the 
rivalry, however, between groups, the greater the class 
spirit within the groups." 5 

Only those persons who have developed a strong sense 
of personal rights and duties can have any regard for 
the rights and duties of others. In so far as teachers 

6 E. A. Kirkpatrick, Fundamentals of Child Study, p. 124. 



EAKLY ADOLESCENTS 311 

help boys and girls to distinguish between right and 
wrong and help them to formulate the rules of their 
class organizations and clubs in accordance with the 
welfare of the group, they will be contributing to their 
missionary education. 

4. Utilize existing organizations of boys and girls 
for missionary training and activity. Early adoles- 
cence has always been called "the gang age." It is 
characterized by the formation of many girls' and boys' 
groups and organizations. Shall we have a separate 
organization for the study of missions and training in 
missionary activity? The point of view taken in this 
book suggests a negative answer to this question. It 
is suggested that existing organizations be utilized as 
far as possible. In fact, our proposals look toward 
the unification or, at least, the correlation of all the 
agencies now at work with boys and girls, especially 
in the churches. 

In several of the more popular boys' and girls' organ- 
izations of to-daj^ there is a strong emphasis on service. 
This is notably true of the Boy Scout movement and 
the Camp Fire Girls and a few organizations based 
upon the spirit and method of ancient knighthood. In 
the practical service activities of these and other or- 
ganizations, the motive must not merely be the winning 
of a reward or advancement in honors. The doing of 
service will always have a reflex influence. "He that 
loseth his life for my sake," said Jesus, "shall find it." 
There will always be personal blessings in working for 
others. We may even justify an appeal to service on 
this basis, especially service for the common good. On 
the otjier hand, we must continually teach boys and 



312 MISSIONARY EDUCATION 

girls to look upon all men as Jesus did, and to have 
regard for their welfare just because they are men. 

5. The example of teachers and leaders is an impor- 
tant factor. At no other time of the pupil's education 
is the choice of a leader more important. The success 
of nearly every boys' and girls' club, society, organi- 
zation, or class, depends upon the leader. The teacher 
or leader is placed in the enviable position of becoming 
a personal ideal for his pupils or members of his group. 
In his own life and character, rather than in his teach- 
ing, he will be able to influence the lives of his pupils. 
From the standpoint, therefore, of missionary educa- 
tion, only those teachers and leaders should be chosen 
for this who are in themselves the embodiment of the 
missionary ideal. 

6. Win the boys and girls to a personal relationship 
to Jesus Christ during this period. The profound 
physical, mental, and moral changes which accompany 
the adolescent experiences constitute it a time of sensi- 
tiveness to religious impressions. Jesus Christ may 
become for every boy and girl not only their Saviour 
from sin, but also their moral and spiritual pattern. 
In his teaching they may find moral guidance and 
spiritual strength. Discipleship may come to mean 
both personal loyalty to Christ and faithful devotion 
to our fellow men. Since the appeal of Jesus is so 
strong to the adolescent mind, it is important that 
teachers should make clear to all boys and girls what 
the meaning of true discipleship is. The acceptance of 
Jesus as Saviour and Lord may bring to the pupil only 
that satisfaction which arises out of personal salva- 
tion, and he may regard membership in the church as 



EARLY ADOLESCENTS 313 

contributing only to his own personal welfare. In the 
formative period of adolescence all boys and girls 
should be taught that a decision to follow Christ means 
not only the discharging of certain duties to oneself, 
but also a life of service to others, and that church 
membership is desirable not only for what it can con* 
tribute to the individual life, but also for the oppor- 
tunities it affords for cooperative service. 

FOR FURTHER STUDY AND DISCUSSION 

1. Write a letter of at least one thousand words from 
Livingstone's grave in Westminster Abbey to your 
nephew who is thirteen years of age. 

2. Write out in detail three plans for training the 
sympathies of a class of fourteen-year-old girls. 

3. Compare the alternate courses of study for the 
Fourth Quarter, Third Year Intermediate Graded Les- 
sons. Which one would you use with your class? 
Why? 

4. Select a missionary question for debate by a boys' 
club, ages fourteen and fifteen. 

5. How would you introduce a foreign missionary 
to a class of Intermediate boys and girls on the occa- 
sion of his speaking to them in their classroom ? Write 
out the sentences you would use. 

6. Make note of the personal ideals of all of your 
pupils. How has each come to regard his ideal as 
such? 

7. From the boy's point of view, analyze the phrase, 
"chalk my life up." 

8. What forms of service are possible to the boys and 
girls of your church school ? 



314 MISSIONARY EDUCATION 

9. In all of the different organizations in your 
church, what missionary giving and service is possible 
for your boys and girls during the four intermediate 
years, thirteen to sixteen? 

10. What is the attitude of your pupils to the "for- 
eigners" in your community? Relate concrete inci- 
dents. 

11. If a pupil should tell you that he would like to 
be a missionary, what would you say to him ? 

12. Ask your class to compose a missionary prayer 
for class use. 

REFERENCES 

Missionary Biography in the Sunday School. Sophia 
Lyon Fahs. As already stated, this article printed in 
the Biblical World, May, 1906, was one of the first 
studies of this question, and to it the author owes his 
first incentive to the further study of the place of mis- 
sionary training in religious education and to the pro- 
vision of a literature of this sort for use by boys and 
girls. 

Adolescence. George A. Coe. This article in Volume 
I of the Encyclopedia of Religion and Ethics, edited by 
James Hastings, is concise, comprehensive, and thor- 
oughly scientific. 

Fundamentals of Child Study. Edwin A. Kirkpat- 
rick. Already noted. 

Girlhood and Character. Mary E. Moxcey. For 
leaders, teachers, and parents of girls. The whole field 
of girlhood, its inner forces and the social, economic, 
educational, and personal factors, is here treated with 
surety and skill. The book is written in a thoroughly 



EAKLY ADOLESCENTS 315 

popular style, but in perfect harmony with the latest 
and best psychology. 

Biography, Place of, in Religious Education. F. L. 
Patten. An article in the Encyclopedia of Sunday 
Schools, edited by John T. McFarland and B. S. Win- 
chester. 

The Sunday School and the Teens. Edited by John 
L. Alexander. While not dealing specifically with mis- 
sionary education for the teen ages, there are a num- 
ber of articles of general value, especially those dealing 
with the characteristics of boys and girls. 

Christian Life and Conduct. Harold B. Hunting. 
This is a course of study for boys and girls of fourteen 
years of age in the Bible Study Union Series. The 
introduction in the Teacher's book will stimulate 
teachers to a closer observation and a keener apprecia- 
tion of the religion of early adolescence. 

Leaders of Israel. Teacher's Manual. Milton S. Lit- 
tlefield. Contains, especially, an introduction to the 
biographical studies of the International Graded Les- 
sons of the Intermediate grades. 

Religious Leaders in North America. Milton S. Lit- 
tlefield. The First Year International Graded Lessons 
for the Intermediate Grades, Part IV, contain bio- 
graphical sketches of twelve leading characters in the 
religious life of North America. 

A Modern Disciple of Jesus Christ, David Living- 
stone. Teacher's Manual. Kalph E. Diffendorfer. A 
course of thirteen lessons following the life of Christ 
in the Third Year, Intermediate grade, International 
Graded Lessons. The author has tried to apply, for 
the purposes of religious education, the principles of 



316 MISSIONAKY EDUCATION 

the foregoing chapter. The aims, material, teaching 
methods, and suggestions for service in this course of 
lessons should be carefully reviewed in connection with 
this study. 

Alexander Mackay, A Modem Christian Leader. 
Teacher's Manual. Sophia Lyon Fahs. In this course, 
the Second year, Intermediate lessons of the Interna- 
tional Graded Series, Mrs. Fahs has demonstrated the 
practical value of a missionary biography for use in 
the Sunday school. 

Heroes of the Faith. Herbert Wright Gates. Brief 
sketches of about thirty-five heroic and grandly reli- 
gious characters, both in biblical and later Christian 
history. The object is to kindle in the pupil the same 
heroic spirit that animated these men and women. 

The Boy Scout Movement Applied to the Sunday 
School. Norman E. Kichardson and Ormond E. 
Loomis. An exposition of the Boy Scout movement and 
its applications to the needs among boys of every race 
and condition. Over eighty per cent of the entire move- 
ment is vitally related to the churches. The highest 
interpretation of the Scout Oath and the application 
of the Scout Law both give opportunities for mission- 
ary education. 

Camp Fire Girls in Our Churches. Compiled by 
Ethel L. Howard. This little pamphlet explains the 
missionary values of the Camp Fire organization and 
gives definite suggestions for using Camp Fires for 
missionary education. There is a list of "Church 
Craft" items with honor values and a well-prepared 
bibliography. 



CHAPTER XIV 

THE MISSIONARY EDUCATION OF YOUNG 
PEOPLE 

(Fifteen to Eighteen Years of Age) 



Youth is the time you can think anything, feel anything, and 
go anywhere. — Ernest Poole, in The Harbor. 

But abide thou in the things which thou hast learned and 
hast been assured of, knowing of whom thou hast learned 
them; and that from a babe thou hast known the sacred writ- 
ings which are able to make thee wise unto salvation through 
faith which is in Christ Jesus. — Paul to Timothy, 



CHAPTER XIV 

THE MISSIONARY EDUCATION OF YOUNG 
PEOPLE 

(Fifteen to Eighteen Years of Age) 

Young People and the World's Work. Following 
closely upon the development of self-consciousness and 
self-feeling, the pupil finds himself confronted with the 
world and its work. For the next few years his chief 
interests and problems arise out of making the adjust- 
ment to these new factors in his life. One difference 
between the way young people of sixteen and seventeen 
respond to their world and that of the little child, lies 
in the fact that the responsibility of making the per- 
sonal adjustment is their own and cannot be assumed 
by some other person. This, of course, is the next 
normal step in self-realization. 

Young people in middle adolescence have discovered 
that they cannot live unto themselves in the world, and 
that they must, of their own free will, make positive 
advances toward the world and toward other people 
who live in the complex society of adult life. The foun- 
dation for this new social adjustment is found in the re- 
lation which exists between sexual development on the 
physical side and the growth of the highest sentiments 
and impulses on the spiritual side. When we remem- 

319 



320 MISSIONAKY EDUCATION 

ber that in this period of life the physical sex organs 
are quite fully developed, the following paragraph, 
quoted from the same article by Professor Coe referred 
to in the last chapter, is convincing : "Living organisms 
display two fundamental functions, nutrition and re- 
production, the former of which attains its immediate 
end in the individual, the latter in the species. They 
are the physiological bases of Egoism and Altruism re- 
spectively. The physiological and ethical here present 
a single law manifesting itself on two planes. In 
infancy and childhood we have a type of life that, in 
the main, presents on the physiological side a pre- 
dominance of the nutritive function, and on the ethical 
side a predominance of self-regard, while in adoles- 
cence nutritive and reproductive functions are blended 
and unified, just as are also egoistic and social im- 
pulses. Of course, childhood is not exclusively egoistic, 
for family training and the pressure of a social en- 
vironment guide conduct and even habits of feeling 
into social channels; but the inner, emotional, self- 
conscious realization of one's social nature waits for 
adolescence. Now, the mental states that characterize 
this change directly reflect the new physiological con- 
dition, though they pass beyond it, as though it were 
only a door of entrance. The new interest in the 
opposite sex tends to humanize the adolescent's whole 
world. All heroism becomes lovely, not merely the 
heroic devotion of a lover; Nature at large begins to 
reveal her beauty; in fact, all the ideal qualities that 
a lover aspires to possess in himself, or to find in the 
object of his love, — all the sympathy, purity, truth, 
fidelity, — these are found or looked for in the whole 



YOUNG PEOPLE 321 

sphere of being. Thus the ripening of sexual capacity, 
and the coming of the larger ethical and spiritual 
capacities constitute a single process going on at two 
distinct levels." 

The Aim in Missionary Education. The opportunity 
of the religious teacher or leader of young people is 
twofold : 

1. To strengthen the altruistic impulses in this, ai 
most unselfish period of life. 

2. To help the pupil to acquaint himself with the 
world and its work, to find his own place in it, and to 
determine what attitude he shall take toward it. Not 
only should the more professional aspects of Christian 
work be presented to young men and women of this 
age, but also they should be led to regard their work in 
the world as their contribution toward meeting the 
world's needs. 

These aims may be realized by the use of some of 
the methods suggested in the following paragraphs. 

Impression Through Expression. Give adequate oppor- 
tunity for the expression of the unselfish impulses. As 
noted above, the social impulses and altruistic feel- 
ings are more prominent than at any previous time.. 
Furthermore, there has not yet come to these pupils 
the mature sense of responsibility. There is, therefore,, 
a maximum of willingness and desire to help and a 
minimum of responsibility and efficiency in helping. 
The new social relations, the beginning of love by the 
sexes, the formation of lifelong friendships, the mak- 
ing of social and business engagements or "dates," the 
keenness for the success of the team or group or or- 
ganization as over against the individual, except as ha 



322 MISSIONARY EDUCATION 

represents one or the other — all these are manifesta- 
tions of the new social spirit and altruistic tendencies. 
Each represents some sacrifice on the part of the indi- 
vidual, and more or less regard for the "other than 
myself." The author has talked personally and held 
conferences with hundreds of young men and women 
of this age, and has always found them willing and 
eager to place themselves in positions where they can 
be of help. They manifest an anxiety over the welfare 
of others for their own sakes and a willingness to sacri- 
fice "for the good of the cause." One of the explana- 
tions that there are a less number of young men and 
women of sixteen to twenty years in our Sunday 
schools than of those of any other age is that the Sun- 
day school has not offered them sufficient opportunity 
for service. Furthermore, those young people's so- 
cieties and clubs in the churches to-day which are 
successful are the ones where the young people them- 
selves have an adequate chance for self-expression. 

The following are some of the possible service activi- 
ties for young people which the author has found suc- 
cessful in introducing the right reactions among them, 
and in giving them the largest amount of training in 
self-expression. 

1. Young people may plan and arrange for church 
and Sunday school functions. 

(1) Programs for special occasions, as Easter, 
Christmas, and Children's Day. Instead of having a 
small group of adults year after year to struggle and 
fret over the programs for our church festivals, assign 
the work to a group of young people. Many have al- 
ready helped to plan and promote such occasions in 



YOUNG PEOPLE 323 

day school and club. They will be original and en- 
thusiastic, but will try the patience of adult leaders 
as well. Comfort for those adults who get discouraged 
and impatient with these more or less irresponsible 
young people may be derived from the value which 
these efforts have for the development of the pupils 
themselves rather than from the perfection of their 
product. The young people need the training far more 
than the church needs a perfect product. 

(2) Social evenings for young people from other 
churches; for men and women of the church, and for 
the children; banquets, lunches, and picnics for dif- 
ferent groups. The church's responsibility for the 
social life of its young people differs with the com- 
munity. In some places it must provide what the com- 
munity lacks. In others the young people are already 
victims of social manias and need freedom and relaxa- 
tion from social obligations. The church may need to 
show by example what wholesome and character de- 
veloping social life is possible for its youth. On the 
other hand, it may need to elevate Christian standards, 
and purify the existent social life. 

In almost any community, however, the church has 
a chance to teach social obligation and the mutual de- 
pendence of one group upon another, and to develop 
the spirit of group helpfulness by guiding the social life 
of its young people into right channels. There is 
sufficient opportunity for such development when we 
think of the "wall-flowers" at young people's parties, 
the favorite debutantes, the snobbishness in some high 
schools, the loneliness and unsatisfied yearning for 
friends among many, and the lack of democracy among 



324 MISSIONARY EDUCATION 

some young people's organizations and clubs. It is 
for these reasons that much of the social life of youth 
under church auspices should be inspired by the serv- 
ice motive. 

2. Young people may give dramatic presentations, 
missionary demonstrations, illustrated lectures, musi- 
cales, debates, and mock trials. In the chapter on 
"The Awakening and Extension of Sympathy," refer- 
ence was made to the value of educational dramatics. 
Its largest field is among pupils of this age. Not yet 
fully equipped to take part in the real constructive 
things of life, youth seeks the satisfaction for self- 
expression in playing the part. Here is a new era in 
church entertainments for young people. Largely 
through the work of the Missionary Education Move- 
ment, an increasing number of good dramatic presenta- 
tions of life among different people of the world are 
available for this purpose. The author has had many 
years of experience with this kind of work among 
young people, using exclusively missionary plays and 
demonstrations, and has found them to satisfy varying 
interests and needs. There are combined the good time 
of a social evening, the securing of information regard- 
ing all the problems in the play, the extension of 
sympathy, the development of the spirit of cooperation 
and the power of self-expression. 

3. Young people may hold a community conference 
and rally of young people. 

To give them the largest amount of training, a con- 
ference of this character must be entirely in charge 
of the young people themselves. They should decide 
whether or not the conference is to be held, what its 



YOUNG PEOPLE 325 

program should be and who should be invited. They 
should have entire charge of the details of organizing 
and conducting the conference. Persons dealing with 
young people realize the increasing difficulty of secur- 
ing their interest in a meeting that is arranged for by 
adult leaders. Public announcements, personal invita- 
tions, printed programs and bulletins fail to attract 
young people who are more and more coming to dis- 
cover and personally control the enterprises which 
interest them. 

4. This is the opportune time for a training class for 
Sunday school teaching. 

During this period it should be possible to discover 
those young people who have capacity for leadership. 
At the time when they are eager to assume leadership, 
to express their opinions and to direct the efforts of 
others, there is a strong appeal in the newer teacher 
training courses provided for them in this day of 
added emphasis in religious education. Successful 
training classes for young people are not lectures nor 
the mastery of the facts of a text book. On the con- 
trary, the pupil's training consists in practice teaching 
under the guidance of a skilled leader. 

5. Young people are eager to assist in work for 
children in playgrounds, settlements, social centers, 
and parish houses. 

There is scarcely a community that does not offer 
such opportunities. One of the first things young 
people should be asked to do is to make a list of all 
community agencies of this character, their headquar- 
ters and officers, and the purposes for which they exist. 
At the same time inquiry should be made regarding 



326 MISSXONAEY EDUCATION 

their needs for volunteer workers, either as helpers 
and members of committees or as financial supporters. 

6. They are enthusiastic in raising money for special 
objects in the local church and the community and 
for home and foreign missions. 

7. They may begin the investigation of community 
social and industrial problems and discuss possible 
solutions. 

Such investigation should be carefully supervised 
and the young people should be introduced only to 
those phases of community life which affect their own 
welfare and concerning which they may have some 
controlling relationship. The principles of social and 
industrial life from the Christian point of view may 
sometimes be discussed around such concrete instances 
of need as may arise in any community. 

Organized Activity for Christian Service. The emphasis 
here is upon the word "organized." One of the differ- 
ences between the service of young people and of little 
children is that the former may assume definite re- 
sponsibility for work in some organized capacity. Such 
service will usually be successful in so far as it is the 
expression of the desires of the group. This, of course, 
is but another step toward the preparation of youth 
for full responsibility in the work of life. Organiza- 
tion is the keynote of adult activity, and young people 
must get training in organization. 

The adult leader of a group of young people now 
assumes an entirely different relationship from that 
of the teacher of a group of children. He, in a true 
sense, must be a counselor. The actual leading will 
be done by the young people themselves. Their officers 



YOUNG PEOPLE 327 

and committees will be chosen from among their own 
group, and for the purpose of training they must have 
wide freedom for discussion and decision. In general, 
the author has used three different ways of organizing 
discussion groups among young people: 

1. A discussion conducted entirely by the leader.. 
This has the advantage of the leader's experience and 
study in asking stimulating questions, in keeping the^ 
session bright and interesting with some assurance 
that the principles will be clearly developed and the 
points thoroughly impressed. 

2. The pupils conduct their own discussions. This 
develops leadership in young people. The class may 
not be so interesting; in fact, it may sometimes drag, 
but this method does train young people to lead group 
discussions, to think quickly and constructively on 
their feet, to proceed logically in their presentations, 
and to keep to the main point in their endeavors to 
realize the aim of the session. The use of this method 
is more fully described below. 

3. A combination of these two methods is possible, 
especially when there is sufficient time for the class 
session. It is hardly possible when the class has only 
the usual twenty or thirty minutes in a Sunday school 
session. If there is a full hour, the pupils may- 
get their practice in teaching, and the adult leader 
may summarize the discussions and make the points: 
clear. 

In the summer conferences of the Missionary Educa- 
tion Movement a third or combination method has been 
used in teaching hundreds of young people in "Servants 
of the King" and "Comrades in Service." It has seemed 



S28 MISSIONARY EDUCATION 

best to describe fully the plan followed at Silver Bay, 
for instance, and leaders may take from it whatever 
they find of value. 

At the first session of the class the total number of 
pupils was divided as equally as possible into groups or 
squads, according to the number of class sessions or les- 
sons to be studied. This may result in groups of two, 
three, or even more pupils. In a mission study class in a 
church in order to follow this plan there should be at 
least enough members for one to each sketch. Then 
to each group, which we may term a "teaching squad," 
a chapter in the book is assigned for teaching. The 
first squad teaches the first lesson at the first regular 
class meeting. The assignments of all the groups are 
made at the introductory session in order that the 
pupils may know when they are expected to take 
charge of the class. 

The next step is the preliminary discussion with the 
first teaching squad of the assigned sketch and the 
preparation for the first lesson. They are asked to 
read the sketch and meet with the leader some time 
before the regular class session, bringing notebooks and 
pencils. 

The leader then begins to question : "What impressed 
you most in this chapter?" Each pupil in the squad 
answers, and the replies are compared. This discus- 
sion continues until the leader has developed what the 
pupils may call the main point, which when restated 
becomes the aim of the recitation. It is this point 
which the squad must make clear in the class discus- 
sions. The material is then selected which bears par- 
ticularly on the aim. The work of teaching the class 



YOUNG PEOPLE 329 

is subdivided according to the number in the squad 
and the work each person is to do is clearly indicated. 
In the discussion of the sketch by the squad, the fol- 
lowing simple outline was developed, the generaliza- 
tions always arising out of the discussion. 

Teaching a Lesson 
(Or leading a meeting where a subject is assigned) 

I. The determination of the aim and its statement 
in writing. 

II. The aim determines the method of the recitation, 
the material, and the spirit of the class session. 

III. The recitation. 

1. The Approach — an introduction to challenge in- 
terest or to establish a point of contact with the class. 

2. Developing the Aim. 

(1) By the use of questions — fact questions when a 
background of facts is necessary for a discussion, and 
thought questions for the discussion itself. (These 
two kinds of questions have already been illustrated 
and practiced by each member of the squad.) 

(2) By dealing with the answers to questions. Ques- 
tions may be prepared in advance of the session, but 
no leader can forecast the answers to his questions. 
When replies are received the leader must accept, re- 
ject, modify, or offer them for discussion to the class. 
To do any of this, he must think on his feet. The diffi- 
culty of dealing with answers is the source of a peda- 
gogical adage, "The genius of good teaching consists 
not so much in asking questions as in knowing what 
to do with the answers when you get them." 



330 MISSIONARY EDUCATION 

(3) By assignment of special topics — references, re- 
ports of observations, pictures, objects, maps, charts, 
or a formal debate. 

(4) By the use of story illustrations for the points 
as they are brought out. 

3. The summary or conclusion. 

IV. The assignment of the next lesson. This may 
be done at the beginning of the class session. 

V. The themes for prayer and the choice of Bible 
readings and hymns, giving considerable attention to 
all three when a public meeting is being prepared. 
Young people need considerable practice in choosing 
these items to bear upon the aim. 

After the above teaching plan has been developed 
in the preliminary session each member of the squad 
is given a particular part for the class session, and 
they are dismissed for further preparation, especially 
for the study of good questions which they are asked 
to write out. This preliminary work with the teaching 
squad usually consumes from one to two hours, and is 
done for all the squads, thus giving each pupil the 
benefit of this constructive work and of having some 
share in leading the class. This method stimulates the 
pupil's thinking, develops his powers of leadership, and 
at the same time the adult leader through close per- 
sonal contact learns to know how his pupils react to 
various situations. Between the meeting of the squad 
and the class session the pupils are urged to seek coun- 
sel of the leader if needed in the preparation of their 
assignments. 

In the class session the leader should always give 
the summary, sometimes taking one quarter of the 



YOUNG PEOPLE 331 

time in order to make sure that all the pupils receive 
the correct impressions from the lesson according to 
the aim selected. 

Personal Opinion and the Growth of Judgments. The 
preceding paragraphs have introduced us to another 
phase of the life of young people. On the path of de- 
velopment from childhood to maturity the pupil passes 
from accepting bona fide the facts of the world as 
presented to him by his elders, through the discovery 
and acceptance of these facts for himself, and on to 
the place where he doubts their reality until he is per- 
sonally satisfied, and further on until he arrives at 
a time when his own judgments are mature, and his 
contribution to the thought of the world is recognized 
as valid. The nearer young men and women approach 
to mature life the more they doubt dogmatic teaching, 
and the more do they desire their own thoughts with 
reference to the things of the world and the interpreta- 
tion of their own experiences. The eager expression 
of personal opinion so sacred to youth is one of God's 
provisions for the development of sane and mature 
judgment. 

With a maximum desire for expressing personal 
opinion based on their first insight into the realities 
of the world, young people are liable to think that they 
know it all, a state of mind often ridiculed by adult 
leaders and workers. One may be helped to treat such 
cases with patience and forbearance by remembering 
that the confidence, optimism, and buoyancy displayed 
by these young sophomores are necessary assets for 
undertaking the real work of life. 

The best discussions are those between the students 



332 MISSIONAKY EDUCATION 

themselves rather than between students and teacher. 
Therefore the teacher must try to keep himself in the 
background in the lesson hour, except by an occasional 
suggestion or question which will help to "clear the 
air," or guide the thought toward a definite goal. The 
principles and ideals which are going to count in a 
young person's life are those which he has made a part 
of himself through his own thinking. 

Teaching questions according to the kind of an- 
swers they elicit may be divided broadly into two 
kinds: fact questions and thought questions. Fact 
questions stimulate the memory, bring out accurate 
and new information, and correct misapprehensions. 
In answering them, unless in a contest, the pupil has 
little or no personal interest in the subject-matter 
under question. 

Thought questions help to show the relation of facts 
to experience, provoke a personal attitude toward 
the topic considered, and bring the feelings into play, 
especially if sides are to be taken on a debatable 
question. Always there must be the forming of a judg- 
ment of some sort, in which the, pupil's information, 
habits of thought, previous experience, ideals and atti- 
tudes have an important part. 

It will be readily seen that the discussional method 
employs thought questions almost exclusively. Fact 
questions may help to get a proposal before the class, 
but it takes a discussion to stimulate original thinking 
on the part of the pupil. 

Vital Bible Teaching. "What do we care for those old 
stories and men of two or three thousand years ago?" 
This question has been confided to the author many 



YOUNG PEOPLE 333 

times by young men and women whose manner and 
tone of voice were none too reverent. The vision of a 
world to be conquered lying just before them, quite 
overwhelms the thought of these young people. Their 
main interest is in straightening out their own doubts 
and perplexities, and the satisfaction of their own per- 
sonal longings for contentment and peace of soul. It 
is the world of the present day that offers the greatest 
barrier to this satisfaction. It is to be noted also that 
where young men and women have been willing to delve 
into the things of the past, it has always been with 
the enthusiasm inspired by a determination to use such 
knowledge in the actual work of life, as, for instance, 
in the preparation for teaching or in vocational train- 
ing. Very few of them regard the things of the past as 
important for their own sake. 

This, it seems, should determine the point of view 
from which Bible lessons are taught. Courses of study 
on the teachings of the prophets, and their application 
to the world of to-day, the ethical teachings of Jesus, 
and the principles of the kingdom of Heaven are the 
ones that have proven most successful with groups of 
young people. In a broad sense of the word, pupils of 
this age should be confronted with the world mission- 
ary task before the church of to-day. How to approach 
the study and the solution of this problem in the light 
of the Bible is what is needed. 

In view of the predominant altruistic tendencies of 
young people, their eagerness to relate themselves to 
the work of the world, their passing through the last 
stage of their preparation for the work of life, the 
author believes that this age presents a unique oppor- 



334 MISSIONARY EDUCATION 

trinity, with the most difficult problems, and the largest 
possibilities for results in the field of religious educa- 
tion. 

FOR FURTHER STUDY AND DISCUSSION 

1. What kinds of professional work in the church 
are now open to young people, both at home and 
abroad? 

2. In what way have these different professions been 
presented to your young people? 

3. How many have already decided their lifework? 
Get written answers, if possible, as to why each chose 
his profession or trade. Does the service motive pre- 
dominate? Why? 

4. What are the organizations for young people in 
your church? How far are the young people express- 
ing themselves through these organizations? 

5. Has your church a well-defined program of work 
for its young people? Is it related to community 
needs? What is the place of missions and training in 
service in it? How would you undertake to formulate 
such a program? 

6. Are the wage earners among your young people 
adequately paid? What do they think of stewardship 
and giving to the church ? 

7. What are the social needs of the young people of 
your community? Be specific. Are there those who 
need friends? Are some snobbish? Are some fickle, 
and others stolid and melancholy? 

8. Select five boys and five girls among your own 
group, and list all the organizations to which each be- 
longs in your community, including school, club, 



YOUNG PEOPLE 335 

church, and any others. Are they over-burdened, or are 
they not in touch with anything? 

9. How far do the pupils take part in their Sunday 
school classes and clubs? Where do they most freely 
express their opinions? 

REFERENCES 

The World a Field for Christian Service. Sidney A. 
Weston. The first-year Senior Course of the Interna- 
tional Intermediate Graded Lessons. The introduction 
to the teacher's book in Part I contains the observations 
of a trained teacher on the discussional method, and 
the characteristics of pupils of this age. 

Servants of the King. Robert E. Speer. This study 
book consists of a series of eleven sketches of home and 
foreign missionaries. These sketches bring to young 
people the devotion and self-sacrifice of great charac- 
ters in the Christian Church, and will inevitably have 
an influence for good during this formative period. 

Comrades in Service. Margaret E. Burton. Short 
sketches of notable Christian men and women of every 
race and nation who have been or are leaders in Chris- 
tian service. 

Makers of South America. Margarette Daniels. It 
is surprising how little information there is among 
North Americans regarding the epoch-making events, 
and great historical names of South American history. 
Names that are as familiar in South America as Wash- 
ington, Jefferson, and Lincoln here are almost unknown 
to us. The book sketches some of the makers of South 
America, and the historical events of which they were 
a part. It is designed especially for young people of 



336 MISSIONARY EDUCATION 

the late teens. It will furnish a background for a bet- 
ter understanding of South America, and will lay the 
foundation of a broader interest and a sympathetic 
attitude toward the Protestant missionary movement 
in that continent. 

The Helps for Leaders for these three books contain 
illustrations of good teaching methods for young peo- 
ple, especially with the use of a biographical sketch as 
a text. 

The Bible and Social Living. Harry F. Ward. The 
fourth-year Senior Course of the International In- 
termediate Graded Lessons furnishing a stimulating 
introduction to the study of social and economic prob- 
lems from the Christian point of view. 

Youth and the Race. Edgar J. Swift. Training 
in democracy and leadership through self-government 
in the day school is the main point of this most com- 
mendable book. The principles are easily applicable 
to the organization and control of young people's 
groups in the church. 

Girlhood and Character. Mary E. Moxcey. Already 
noted. 

The Girl and Her Religion. Margaret Slattery. Not 
a technical book nor a philosophy, but a simple and 
concrete record of some things about which girls have 
made the author think. It is a book primarily for 
girls which all girls should read. 

Just Over the Hill. Margaret Slattery. A book for 
young people by one of the best teachers of young 
people who writes sympathetically of success, unselfish- 
ness, cheerfulness, courtesy, concentration, a good time, 
character, and the victorious life. 



YOUNG PEOPLE 337 

Primer of Teacher Training. Arlo A. Brown. This 
is teacher training reduced to simplest and briefest 
terms. It is not intended to take the place of the 
longer and more thorough courses, but, rather, to pro- 
vide an introduction to the subject in the belief that 
it will create a desire for larger knowledge and more 
adequate training. The method of approach is modern ; 
the treatment is vital and interesting, and the sub- 
jects discussed are of first importance. It is adapted 
for use by any class, either of young people or of adults, 
and can be completed within the brief space of three 
months by a class meeting weekly. 



CHAPTER XV 

THE MISSIONARY EDUCATION OF YOUNG MEN 
AND YOUNG WOMEN 

(Eighteen to Twenty-four Years of Age) 



Neglect not the gift that is in thee. — Paul to Timothy, 



CHAPTER XV 

THE MISSIONARY EDUCATION OF YOUNG MEN 
AND YOUNG WOMEN 

(Eighteen to Twenty-four Years of Age) 

The Last Stage in Immaturity. Early adolescence is 
the border line between childhood and manhood, with 
the emphasis on the passing away of childish things. 
Later adolescence completes the process of growing up, 
and is characterized by the assumption of the things 
of mature life. The physical body is now mature, both 
in structure and function. It is, therefore, able and 
ready for the responsible work of life. With the com- 
pletion of the development process in bone, muscle, 
sinew, nerve tissue, and brain cell the mind also makes 
the last adjustments which are to constitute it the 
organizer and initiator of work. These things, of 
course, modify the type of religious experience and 
thought. The religious life seeks to express itself in 
practical work. The missionary enterprise, therefore, 
with all of its varied aspects and opportunities for 
service, becomes more significant than ever before. If 
young men and young women have been properly 
trained, they should now come into the larger life of 
Christian activity and service as represented in world- 
wide missions as their natural, reasonable, and most 
interesting field of Christian activity. 

The Aim in Missionary Education. In the light of 
these facts, it will be Seen that the first aim in mission- 
ary education for persons in late adolescence is to 

341 



342 MISSIONARY EDUCATION 

acquaint them with the broad, basic principles under- 
lying the missionary enterprise. The problems of or- 
ganizing the Christian Church to meet the spiritual 
needs of its own membership ; to cope with the moral 
and spiritual problems of the community in which it is 
located ; to deal with nation-wide perils and opportuni- 
ties, and to attach it in service to the extension of the 
Kingdom throughout the world ; the problems of secur- 
ing, qualifying, appointing and supporting the mission- 
ary; the varied types of organized Christian work and 
their peculiar effects on the Christian consciousness 
of the people; the organization and development of 
the native Christian Church, and the training of its 
leaders for service at home and abroad — all of these 
are now not only preeminently interesting, but the 
knowledge of them is absolutely vital to the Christian. 

In realizing these aims we shall need to emphasize 
the conception of the Christian Church as the unit of 
organization for Christian work. We shall also need 
to show how all charities, philanthropies, reforms, and 
movements for social uplift, betterment, and recon- 
struction are inherently a part of the Christian task, 
and should be so performed. 

Such books as Dr. Tippy's The Church a Community 
Force, and Harlow A. Mills's The Making of a Country 
Parish, show how the church may become the real 
center of evangelism and social reform in the com- 
munity. Writing of his own personal convictions as 
to what a church ought to be, Dr. Tippy says : 

"I had a conception of a church filled with the spirit- 
ual earnestness and living faith of the apostolic church, 
but planted squarely on the earth, with its outlook 



YOUNG MEN AND WOMEN 343 

upon the oncoming Christian civilization; a church 
open to truth; a church unselfish, fearless, free; a 
church sympathetic to the life and achievements of 
humanity, and organized as a fighting unit of the new 
social order. I saw it broken away from the parish 
selfishness which has been so long the besetting weak- 
ness of American churches, and with generous sym- 
pathies and alert vision, carrying the community in its 
heart, alive to all that makes for the good and happi- 
ness of its city or countryside. 

"I had also a strong assurance that here lay the way 
of the future, and that somewhere along that way is 
to come the long-hoped-for and prayed-for spiritual 
awakening. The real gospel of the Kingdom, it seemed 
to me, was not the good news of eternal salvation alone, 
paramount as that is, nor was it the social transforma- 
tion by itself, but the two fused together in a new pas- 
sion of love. This I was convinced was to be the out- 
look and spirit of the church which was to bless the 
world, which was sure to have the respect and affec- 
tion of the people, and I was confident that once real- 
ized it would develop unusual power." 1 

The relation of personal evangelism to social service 
is nearly always indicated by a contradiction or an 
opposition. "I believe in social service, but — " is the 
attitude of many Christian men and women. Chris- 
tian leaders are now coming to see that all evangelism 
must be social. "To insist upon the necessity for a 
social evangelism is not to contrast an evangelism that 
is social in its purpose with one that is individual in 
its objective, Indeed, such a contrast cannot properly 

* Worth M. Tippy, The Church a Community Force, p. 1. 



344 MISSIONARY EDUCATION 

be made, for an evangelism that is true to its gospel 
must be both individual and social. Says the General 
Conference of the Methodist Episcopal Church: 'In 
the social crisis now confronting Christianity the urg- 
ent need and duty of the church is to develop an evan- 
gelism which will recognize the possibility and the 
imperative necessity of accomplishing the regeneration 
of communities as well as persons, whose goal shall 
be the perfection both of society and of the individ- 
ual.' The more thoroughly evangelism comprehends 
the dual nature of its task, the more effective will be 
its work. The clearer it sees its relation to the social 
order, the stronger will be its appeal to the modern 
individual. The more it understands the individual 
and comes to comprehend his social nature, the stronger 
will be its grip upon the community life." 2 

The Mission Study Class. It is not necessary here to 
state the methods for the organization and conduct of 
the mission study class, which is now largely recognized 
as a permanent institution of the church. These sug- 
gestions may be found by referring to the technical 
literature on this subject. Experience has shown that 
these ages offer the largest opportunity for the or- 
ganized mission study class. It may be said that 
where these classes cannot be organized separately, 
they may be just as successful by utilizing existing 
groups in the church, such as men's and women's 
groups, brotherhoods, organized Sunday school classes, 
and young people's society meetings. 

The spiritual possibilities in mission study have 
nowhere been more clearly stated than by Mr. B. Carter 

2 Harry F. Ward, Social Evangelism, pp. 5, 6. 



YOUNG MEN AND WOMEN 345 

Millikin, the educational secretary of the Presbyterian 
Board of Foreign Missions: 

"The aim of mission study is not intellectual inter- 
est nor enjoyment, although both result from it. Its 
aim is to reach men and women, and, above all, young 
people, and to relate them permanently to the mission- 
ary enterprise, thereby directly hastening the coming 
of the kingdom of God. 

"A study of the facts of the missionary enterprise 
broadens the horizon. Most people, after all, live in 
a narrow world. In the study of missions the peo- 
ples of the world with their great religions, their social 
systems, their moral standards, their unmet needs, their 
undeveloped possibilities, pass in review. The mind is 
fascinated by a consideration of the process by which 
the principles and the power of Jesus permeate and 
control human life and relations. The student be- 
comes first interested and then enlisted to prayer, and 
to work for the acceleration of this process. Does he 
not thus enter a larger and a richer life? 

"Through a study of the facts of the missionary 
enterprise the student is brought into association with 
its heroes and heroines — men and women of God who 
have wrought, or are now working right valiantly be- 
cause they have given themselves with utter abandon 
into his hand to be used for the uplift of their fellow 
men. Association with persons who are great and 
good and consecrated tends to develop like character 
in the student. 

"A study of the facts of the missionary enterprise 
furnishes an effective means of meeting the challenge 
which the present war is presenting to the church. In 



346 MISSIONAKY EDUCATION 

these facts we find evidence that the power of Jesus, 
if accepted, can and will transform human life. Out 
of such a study comes a mighty conviction that the one 
solution of the world-old problems of human relation- 
ships lies in the principles and the power of our Lord 
Jesus Christ. 

"A study of the motives and the aims of the mission- 
ary enterprise sends the student to the Bible with a 
new key which unlocks many treasures. Thus his own 
life is enriched. Such a study, if pursued, leads people 
to define for themselves the essentials of Christianity. 
The Christian faith is seen in truer proportions and 
assumes new meaning when studied with a sincere 
desire to discover how it may be presented to those of 
other races and religions, to whom, if accepted, it will 
mean enlargement of life. The living Christ will be- 
come to the student of the missionary enterprise more 
and more the center and the dynamic of Christianity, 
and increasingly the object of his best love and de- 
votion. 

"A study of the needs of the world as revealed and 
met by the missionary enterprise will develop sym- 
pathy and a sense of world brotherhood. If that is 
all — a sentiment or emotion — it will be of little value. 
It should lead to new and vastly more aggressive and 
efficient Christian service. The spiritual development 
which comes through such service is one of the spirit- 
ual possibilities in mission study. 

"Finally, there are two results of mission study which 
have been observed time and again, and which show 
clearly its great possibilities under the leadership of 
the Spirit of God: 



YOUNG MEN AND WOMEN 347 

"1. It brings the student into truer and closer rela- 
tionship with God in Christ and with his fellow men — 
his brethren. 

"2. It releases power in the form of gifts and 
prayers, personal service and life consecration, which 
are the means God uses to win the world to himself. 

"Spiritual results require spiritual power for their 
production. So in mission study dependence cannot be 
placed upon the excellence of the materials, or of the 
methods used, the personality or the preparation of 
the leader, the efforts of the class members, or the 
atmosphere of good fellowship. All of these are of 
great importance, and cannot be too carefully de- 
veloped or conserved. Dependence, however, can safely 
be placed only upon the direct activity of the Spirit 
of God. Hence the importance of prayer in the prepa- 
ration of the leader, that he may be made sensitive to 
the leading of the Spirit, and so a fit tool in the hand 
of the Master Workman ; of prayer in the class sessions, 
that all may be conscious of and open to the leader- 
ship of the Spirit of God ; of a spiritual motive domi- 
nating all the work." 

Service a Principle of Conduct. Young people of this 
age have centered their interests largely in their or- 
ganized social life out of which they endeavor to formu- 
late principles of conduct, a sort of simple philosophy 
of life. The mystical side of religion, with its attendant 
introspection, and the lure of the ideal in imagination, 
now clashes with the brick and mortar of city streets 
and the dust of the countryside. Doubts arise, and 
the religious heritage of the past may be swept away. 
Said a delegate at a missionary summer conference 



348 MISSIONAKY EDUCATION 

several years ago, "Do you think that a young woman 
who does not believe in God ought to teach a Sunday 
school class?" The son of a leader in Christian work 
said last summer, "All that rot about Jonah and the 
whale!" And, another, a student of law, "I'm going 
to cut the church ; it isn't on its job." None of these 
and similar expressions are signs of innate depravity, 
but, rather, are the growing pains of a philosophy of 
life and conduct. Because religion attempts to influ- 
ence conduct, the authority of religion is the first to be 
questioned. The author's experience with the doubts 
of young people suggests three ways of meeting them, 
or, rather, one way of three approaches. The teacher 
or leader to whom the doubt has been confided should 
himself be open-minded and show no signs of dogma- 
tism. I have seen young people driven further from 
God, the church, and home by a reply such as, "Now, 
son, my grandfather thought so and so, my father after 
him believed the same, and the Bible clearly proves that 
both were right. There's nothing else to be said." On 
the other hand, the open mind wins confidence and 
supports loyalty. "Well, my son, that is a big question. 
It often bothered me. I'm not sure that it is settled 
yet. Men are learning all the time. Did you ever think 
so and so?" — suggesting some other bigger and related 
problems. A second-year college student once came 
to me greatly disturbed and said, that one of his pro- 
fessors was teaching things that were not in accordance 
with what he was taught, and he was not sure that he 
believed the things he once did. My reply was "Good ! 
You certainly do not want to believe everything yo« 
did when you were in high school?" Confidently he 



YOUNG MEN AND WOMEN 349 

said, "There, I just knew you would say that !" Then, 
we sat down and had a long talk, nothing extraor- 
dinary, only eager questions about the big things of 
life. He is now on the mission field, a devoted teacher 
of the Christian religion. 

Then, some doubting young people may be held 
steady by opening up other unexplored regions of 
thought and experience, especially if they are serious 
and inquiring students. This is only another phase of 
open-mindedness, or "We are never too old to learn." 

The church's responsibility for the religious train- 
ing of young men and young women will not be met 
until each individual person is related to some form 
of Christian work which involves more or less personal 
responsibility and initiative. Definite decisions for 
lifework will probably be made during this period, 
although the inclinations and first thoughts will prob- 
ably have been started some years before. The so- 
called avocations are now begun, and the great princi- 
ples of Christian stewardship should now be applied 
in a practical way to the beginning of the work of 
life. 

It is in social service, however, where young men and 
young women will have the largest opportunity to be- 
come identified with the work of the kingdom of God. 
In order to make such service social, the young men 
and young women should be organized into groups or 
societies. This is the age of greatest interest in the 
young people's societies, like the Christian Endeavor, 
the Ep worth League, the Baptist Young People's 
Union, and the Luther League. It is also the group to 
which the Christian Associations most largely appeal. 



350 MISSIONARY EDUCATION 

The great Philathea, Baraca, and other organized Bible 
classes in the Sunday school may become mighty forces 
for righteousness if rightly guided into channels of 
Christian service. 

1. First, there should be social study. 

Service to be successful must be intelligent. To be 
intelligent it must be based upon a knowledge of 
accepted principles and methods. 

Many young people who cannot be induced to join 
a study class may yet be enlisted in a reading course, 
especially if those who are reading the books in the 
course are gathered together occasionally for a social 
hour and for discussion. Every group should have 
its own social service library, so that the books may be 
passed around freely. There are books which cannot 
fail to catch and hold the interest of young people, 
because they deal with typical American conditions 
from an intimate, personal standpoint. 

Another popular form of education which can be 
made use of is the open forum for the presentation of 
community issues. At this meeting representatives of 
various groups in the community may be heard at first 
hand, and the form of communication by question and 
answer may be used to establish a closer sympathy 
between speaker and audience. 

2. Social study may be extended to the community. 
Any program of social service for the individual or 

the group must be based upon the needs of the local 
community. Therefore, these must be discovered. The 
only way to discover them is to make a study of local 
conditions which will outline the field of needed 
activity. 






YOUNG MEN AND WOMEN 351 

Before any work is attempted the group must know 
also what agencies are already at work to meet the 
needs of the community, and how they are doing it, 
in order that their efforts may not duplicate the work 
of other societies, but supplement it. A chart can be 
made and placed on the wall of the church, showing 
the agencies which will help in caring for poverty, 
sickness, or delinquency, or in meeting any civic or 
social emergency. 

It is not advisable, or even possible, for a young peo- 
ple's society to make a thorough study of the whole 
community, especially in the large centers. In a com- 
munity of ten thousand or fewer, however, it may be 
possible to get a good general view of conditions ; but 
even in this case the effort should be confined to the 
things in which young people are naturally interested. 
This will limit the study and activity, and concentrate 
the effort on a few things. Any society may well limit 
itself to discovering and improving the conditions of 
life for the young people of the community. This will 
include conditions of social life and recreation, condi- 
tions of education, conditions of health and housing, 
and of occupation. 

The following schedule of questions will give assist- 
ance to any group of young men and young women in 
studying their own community : 

What Young Men and Young Women Should Know About 
Theib Own Community 

Poverty and Delinquency: 
What charitable agencies exist? Their general efficiency? 
Any cooperation between them? 



352 MISSIONARY EDUCATION 

Approximate amount spent for relief in one year, and num- 
ber of cases helped? 

What relief work is done by churches? Is there cooperation 
between the different departments of the individual 
church? With other churches? With other charitable 



agencies 



What city, county, or State provision for relief of poverty 
or sickness is there in the community? Does anybody in- 
spect these institutions for efficiency? 
Social Life and Recreation: 

What organized recreation is provided? In schools, churches, 
Young Men's Christian Association, etc. 

What amusements are operated for private profit? General 
character? Any that are flagrantly vicious? Any that 
can be unqualifiedly commended? 

What educational facilities are there for young people who 
wish to continue their education while working? Night 
schools? Special classes in the Young Men's Christian 
Association and Young Women's Christian Association? 
Lecture courses? Are these facilities efficient? 
Health and Housing: 

Death rate? Infant mortality? Compared with neighboring 
communities? 

Does the health department control contagious diseases? 
Does it educate the community to measures of prevention? 

Is any part of the town living in unsanitary or congested 
houses? 

What laws are there relating to such conditions, and how 
are they enforced? 
Laoor: 

How many young people over sixteen are wage-earners in 
the community? Where do they work? How many work 
more than ten hours? More than nine hours? Eight 
hours? How many on Sunday? How many girls are 
working nights? 

What are the wages of the lowest-paid group? Young men? 
Young women? Is there a minimum-wage law in the 
State, and is it enforced? Average wage in the various 



YOUNG MEN AND WOMEN 353 

Industries in the community? How does it compare with 
the cost of living in that place? 

What are the conditions of health in the community's indus- 
tries? What labor laws in the State? Do they protect 
the worker, and to what extent? Is there a system of 
factory inspection, and is it enforced? 

What is done to help young people find employment? 
Government: 

What form of government? Who are the officers? What 
are their functions, and what power have they? What 
are the forces that really control? 

3. A good way to begin is for a committee to make 
a general study of the community according to this 
schedule, modifying the schedule to fit local needs, and 
striking out such questions as are not applicable. This 
information should then be classified and worked up 
in the form of charts, so that it may be presented to 
the whole group in graphic fashion. The stereopti- 
con can be used to good advantage in this part of the 
work. 

From this general study the members may select that 
particular condition which appears to call most ur- 
gently for action. When this has been done a more de- 
tailed study of that condition should be made before 
anything is done to meet the need. 

In the case of city groups the district should be 
defined, and other young people's groups should, if 
possible, be enlisted in the effort. 

4. Social service should be made constructive. 

Relief Work. The practical work of the group can- 
not be called social service until it becomes construc- 
tive and preventive as well as palliative. Social serv- 
ice is not content to relieve without at the same time 



354 MISSIONARY EDUCATION 

investigating the causes of distress, and seeking to 
remove them. 

The very first principle of relief work is cooperation, 
cooperation within the church itself, seeing that one 
organization does not duplicate the work of another; 
cooperation with other churches of the same denomina- 
tion and of other denominations, and cooperation with 
agencies outside the church, especially with organized 
charities of the community. 

The second principle is quite as important: there 
should be continuity of service. Spasmodic help will 
not only do little good but may work harm. Whatever 
work may be selected, it should not be dropped until 
it has been carried through to completion, and there 
is no further need of it. It is much better to select a 
permanent problem, and give attention to that, than 
to attempt many different pieces of work, doing only 
^a little of each. For instance, if help is given to a 
family, it should be helped continuously until the 
members are able to care for themselves; not receive 
a basket at Thanksgiving or Christmas time and then 
be left to itself the remainder of the year. 

Nearly every group has among its members one or 
more young women who are able to give a good deal 
of time to visitation and other relief work. These 
should be trained as friendly visitors in the community, 
so that their service may be guided and directed in 
such a way as will make it doubly valuable. The local 
charity organization will accept such volunteer help, 
and give the desired training. 

Work for the Sick. Where there is a hospital in the 
-community many small services may be performed for 



YOUNG MEN AND WOMEN 355 

the patients, especially for those in the free wards. 
Religious services may be held. Reading matter may 
be provided, and some one may be assigned to read 
aloud a certain amount of time each week. Letters 
may be written; often in the convalescent wards a 
program of music and readings will be appreciated. 
Many young people's societies are doing excellent work 
along these lines through their hospital department. 

If there are dispensaries, social service work may be 
carried on by a system of following up the patients 
to see that the physician's orders are carried out, and 
that the patients are provided with the means of pro- 
curing what is prescribed, and to improve the home 
conditions so that further illness may be prevented. 

Rural societies may provide fruit and flowers for 
the sick in the city by cooperating with the city socie- 
ties. Work for the sick must not end with relief. It 
must be extended until it leads also to the prevention 
of illness and to the persistent advocating of public- 
health measures. The local health department will be 
glad of volunteer help in spreading knowledge concern- 
ing its plans for sanitation and the proper care of 
disease, in reporting violations of health laws, in dis- 
tributing literature dealing with public health, in its 
effort to eliminate improper housing conditions, and 
in the effort to enforce the health laws of the com- 
munity. 

Aiding the Prisoner. Christian young people's so- 
cieties have been organized in the prisons and peni- 
tentiaries in more than a score of States, and are doing 
most efficient service. In other places stated religious 
services are held. Reading matter may be distributed 



356 MISSIONARY EDUCATION 

in the jails ; and, if this service is attempted, it should 
be systematic and continuous. And such reading mat- 
ter should be fresh and interesting. Out-of-date church 
papers will not interest the people usually found in 
jails. 

Find out whether the prisoners have employment. 
If not, insist that something be given them to do for 
a reasonable number of hours six days in the week. 
Interest the judges and officers of the law in helping 
to secure modern equipment and modern methods of 
handling prisoners. Cooperate with organizations that 
care for the prisoners after they are discharged. The 
nature of this work is such that only the exceptional 
young people rather than the average should engage in 
it, and then only with the help of experienced leaders. 

5. There is a large amount of socializing work to be 
done in the social departments or committees of all 
young people's groups. In every community there are 
many young people who are not touched or brought 
into contact in any way with the young people in the 
church. 

Take, for instance, the increasing number of young 
men and young women in the cities who are away from 
home, without the restraints of their former environ- 
ment, and without proper social life in their new sur- 
roundings. Practical help may take the form of find- 
ing proper boarding places and securing invitations 
for these homeless ones to Christian homes to spend 
Sunday, so that they may have a touch of family life. 
The social hour after church, and the fireside social 
Sunday afternoon from four to six in the church par- 
lors at which light refreshments are served, have been 



YOUNG MEN AND WOMEN 357 

used as a weapon against the loneliness and dangers 
of that hour. 

Then there are the immigrant young men and women. 
If America is to care for the new peoples who are 
drawn hither in such numbers by the promise of greater 
liberty, it will be only as the American young people, 
and especially those of the churches, see in these groups 
an opportunity for splendid service. Suspicion and 
prejudice toward those from another land will never 
be disarmed until the young people meet face to face 
and find out for themselves the essential unity of the 
human race. 

Classes in English and civics afford a good oppor- 
tunity for getting acquainted. There are now a num- 
ber of books designed for the purpose of teaching for- 
eigners in simple, untechnical fashion, so that any 
ordinarily well-educated young American may success- 
fully lead such a class. 

The national social, in which the various groups of 
foreigners furnish the entertainment by appearing in 
native costumes, and giving exhibitions of the manners 
and customs of their own countries, is another excellent 
means of getting acquainted. In the cities where these 
foreign groups have their own editors, singers, and 
other leaders these will usually gladly aid in an enter- 
prise of this kind. Devise your own methods for ex- 
tending the circle of friendship outside the church 
group. The essential thing is to come into vital con- 
tact with the young people of other nationalities in 
the community, for this will open the way to larger 
forms of service to the immigrant group. 

6. Young men and young women in city and country 



358 MISSIONARY EDUCATION 

may work together in planning fresh-air and summer 
vacation work. The district may be organized, and a 
list of the farmhouses secured where young people 
from the city will be taken for short periods at moder- 
ate rates. The city group may furnish the names of 
young people who would be benefited by a vacation on 
a farm, but who cannot afford summer resort prices. 

Another plan which can be worked to advantage is 
for the rural groups to organize summer camps by fur- 
nishing the place and the equipment for the camp. The 
city group may pay for the running expenses by ap- 
pointing a club to handle this part of it, making the 
rates cover the operating expenses of the venture. The 
good accomplished does not stop with the individuals 
benefited ; it will establish as well a working acquaint- 
anceship between city and rural societies, which is sure 
to result in further successful ventures together. 

Organized recreation by means of these and other 
methods is taking an increasingly large place in the 
work of the Christian Church. But as the church con- 
tinues to develop plans for the recreation of its own 
members and of as many others as it can reach, it 
will discover that the combined efforts of all the young 
people, and of all the older people even, cannot reach 
all the individuals in the community. There will be 
groups, especially in the larger centers, that remain 
untouched. 

How is the church to help here? It will first reveal 
the need of community recreation, by lectures, by pic- 
tures, by charts, by contact with conditions; and then 
it will work for the broader program of community 
recreation by means of public parks, playgrounds, and 



YOUNG MEN AND WOMEN 359 

social centers, all properly supervised and directed, 
in the meantime doing its full share of the work of 
supplying wholesome fun for as many of the com- 
munity as it can reach. 

No group of Christian young men and young women 
will be content to provide wholesome amusement with- 
out the effort to prevent improper types. And the 
prevention of improper recreation will lead to the 
battle against organized vice, for the two are insepar- 
able. Most of the public dance halls, the amusement 
parks, and the excursion steamers are recruiting sta- 
tions for the dealers in commercialized vice. 

The first step in prevention is to understand that a 
segregated district in any community is unnecessary, 
that it remains only because of the consent of the com- 
munity. It cannot be too emphatically stated that 
segregation as a policy is no longer considered neces- 
sary, or even sound. This stand is taken not only by 
the religious forces, but by social workers and progres- 
sive thinkers the country over. This distinctly new 
attitude is the result of the scientific investigations 
made within the last few years by specially selected 
commissions in various parts of the country. 

If there is a segregated district in your community, 
why should it continue to exist? If it continues, it 
means assuredly that some girls and boys must be 
sacrificed. The young people of the community should 
be interested to see that no girls are drawn into that 
life. 

The second step is education in personal standards. 
Commercialized vice can be rooted out as soon as the 
community wills. But the only way in which the 



360 MISSIONARY EDUCATION" 

social evil will be eradicated entirely will be by the 
recognition of the single standard of morality. The 
influence of Christian young people should be thrown 
on the side of the single standard and everything that 
makes for it. 

The group will lend its influence in the suppression 
of songs, pictures, and literature that may be sugges- 
tive, and will avoid in every way anything that may 
tend toward depraved thoughts. Conscientious young 
women will avoid extreme fashions in dress, which are 
usually not only lacking in modesty and utility, but 
inartistic as well. 

Notices should be placed in the public buildings of 
the community directing young people going into the 
city to apply for information and direction only to 
officials in uniform. Churches in the smaller towns 
and cities may see that their members who are moving 
into larger centers are put in touch with the city 
churches. 

7. The modern church has started on the task of 
making industry Christian. The young people of the 
churches will find their share of this task in endeavor- 
ing to improve the conditions under which young peo- 
ple are now working. The most pressing need is for 
legislation concerning the hours of work, and the crea- 
tion of minimum wage boards. If there are no such 
laws, work for them. Whether the effort shall be for 
an eight, nine, or ten-hour law will depend upon what 
is for the best interests of the industrial group, and of 
the community and State as a whole. 

Find out where and under what conditions the young 
people of your community are working — in factories, 



YOUNG MEN AND WOMEN 361 

stores, laundries, telephone exchanges. It is frequently 
possible by arousing sentiment in a community to 
secure the immediate improvement of conditions by 
bringing local influence and pressure to bear on em- 
ployers without waiting for the slow process of legisla- 
tion. If satisfactory laws already exist, help to get 
them enforced. 

8. When a group of Christian young people set out 
earnestly to improve community conditions, whether 
it be in recreation, industry, or health, it will not go 
very far before it will find that it must work through 
government. They will learn that real citizenship en- 
tails a larger responsibility than going to the polls 
occasionally and casting a vote. The presentation in 
the church of subjects that will enlighten the young 
people concerning the local government and its manage- 
ment will, therefore, be of more than passing value. 

The church should provide for the public discussion 
of all measures which touch the community welfare, 
and especially measures concerning the lives of young 
people. 

In a democracy citizenship should be so prized that 
the right to vote would carry with it a seriousness of 
purpose to be informed, and to be clear in judgment on 
matters affecting the commonwealth. This sense of 
values in citizenship is just what religion can bring 
to the members of the state. The separation of church 
and state as institutions does not necessarily mean 
that service to the commonwealth, the highest form of 
patriotism, is not essentially religious. 

Next to Americanizing the man of foreign speech, 
there is no larger opportunity before Christian leaders 



362 MISSXONAKY EDUCATION 

and teachers than the Americanizing of our own young 
men and young women who are approaching citizen- 
ship, and educating them in Christian patriotism. To 
this end educational classes should be established in 
each local church composed of all the young men and 
young women who are about to attain their legal 
majority, and either through textbooks or by informal 
lectures and discussions they should be led to appreci- 
ate the high values of citizenship, especially its rights 
and duties in a democracy. 

A prelegislation institute has been worked with suc- 
cess. This institute consists of a full discussion of 
all the important measures which are to come up at 
the pending session of the State Legislature, by promi- 
nent men and women who are qualified to speak on 
the proposed legislation. 

Every young people's society and Sunday school 
class should have on the wall of its meeting place a 
directory of public servants — senators, representatives 
(both State and national), aldermen, county commis- 
sioners, members of the school board, and others. Then, 
when it is desired to bring the influence of the mem- 
bers to bear on officials who have certain measures 
under consideration, the names and addresses will be 
easily accessible to all. 

9. Finally, all Christian young men and young 
women should come to see that anything they may be 
able to do is only a small part of a mighty movement, 
which is only in its initial stage in the churches, and 
in the whole of modern life. This movement is arous- 
ing the religious passion for service and applying that 
impulse to the redemption and construction of society. 



YOUNG MEN AND WOMEN 363 

It is evangelizing the whole life of humanity, and there 
is need for every Christian to consecrate himself to 
this great task of Christianizing the social order. 

Marriage and Home-making. The church's relation to 
these significant life events is varied and vital. The 
church has always sanctified the marriage ceremony, 
baptized the children, comforted the sick, brought 
sunshine to shut-ins, and has taken a hand in the 
reestablishment of many broken hearths. There never 
was a time when the church recognized more clearly 
than now the fundamental place of the home in the 
religious nurture of children. But the foundation 
of the home upon love and marriage, its maintenance 
as a Christian institution and as a source-station for 
service, the ideals which make a house more than a 
place in which to eat and sleep — the home from this 
point of view becomes a missionary center of prime 
importance. Every such home built around the family 
as a fundamental social unit is a living example of 
righteousness, justice, cooperation, and service. It 
thus becomes an evangelizing force of compelling power 
for the upbuilding of the kingdom of God. 

Many Christian men and women of the generation 
just passing were so trained in young people's societies 
when they were of this age as to regard the index of 
Christian living to be the ability to speak and pray in 
a religious meeting, and faithful attendance upon the 
"means of grace." The church's emphasis was so largely 
in this direction that the Christian life it proclaimed 
and taught broke down in the changing and perplexing 
social problems of an industrial age. The church's 
opportunity now is to make its Christian ideals effec- 



364 MISSIONAKY EDUCATION 

tive in normal living. Certainly, courtship, marriage, 
and home-making are still to be considered as normal 
events in human life. Whether by educational classes, 
informal lectures, or by personal conversation, the 
battle for the Christian home must be written into the 
program of every local church that cares about its 
commission from Christ, and its own influence in 
society. 

Thus, for a statesmanlike program of religious train- 
ing, this period comes next in importance to middle 
adolescence. To sum up: it is the time for definite 
commitment to Christian service as a lifework; the 
principles of the stewardship of life bear vitally on the 
increase of financial responsibility ; constructive social 
service is now zealously undertaken ; education in 
world outlook is necessary ; homes are being established 
for weal or for woe ; and the serious functions of citi- 
zenship are being assumed for the first time. 

FOK DISCUSSION 

1. How would you meet the argument that there is 
no time in the weekly program of your church for the 
suggestions in this chapter? 

2. Secure the proposals for mission study from your 
Mission Boards, and suggest a plan by which they may 
be adopted and carried out for all the young men and 
young women in the church. 

3. What agencies in your community are showing 
concern over the first vote of your young men and 
young women? 

4. Suppose a young man should say, "It is of no 
business to the church how I vote" ? 



YOUNG MEN AND WOMEN 365 

5. How differently may the phrase "how I vote" be 
construed? 

6. What has the State done to regulate marriage and 
the establishment of a home? 

7. Of what importance is marriage and home-making 
among the Christians in Africa? in India? in China? 

8. What is the divorce rate in your community or 
State? Who is responsible for it? 

9. Is there any lessening of responsibility for 
"church work" on the part of your young people after 
they are married and have their own homes ? Why ? 

10. Is there a Parents' Association in your church? 
What is its purpose and program? 

11. Has your church ever made a survey of your 
community and worked out a program of service based 
upon it? Why not? 

12. What unchristian aspects of your community 
life affect the home? 

REFERENCES 

The Why and How of Foreign Missions. Arthur J. 
Brown. A necessary course of study as an introduc- 
tion to the whole field of foreign mission endeavor. 
The book is important enough to be included in the 
curriculum of any religious school for pupils of this 
age. 

The New Home Missions. H. Paul Douglass. While 
not popularly written, this book should be mastered 
by all who would understand the changing aspects of 
home missions, and especially the relation of the local 
church to the whole enterprise. 



366 MISSIONARY EDUCATION 

The Social Principles of Jesus. Walter Rauschen- 
busch. A standard curriculum textbook on a most 
fundamental subject. 

Social Evangelism. Harry F. Ward. The interrela- 
tion of evangelism and social service, even their iden- 
tification, are principles which should be placed be- 
fore young people at the very beginning of their con- 
structive Christian service. 

Christianizing Community Life. Harry F. Ward 
and Richard H. Edwards. One of the distinguishing 
features of this book is its demonstration of the essen- 
tial interdependence of community problems the world 
round. In fearless and constructive fashion it is 
shown that practical Christianity must be applied to 
social needs if the ideal of the Commonwealth of God 
is to be attained. An inspiring and definitely sugges- 
tive message. 

The Organization and Conduct of the Mission Study 
Class. B. Carter Millikin. The best manual for leaders 
on this subject. 

The Mission Study Class Leader. T. H. P. Sailer. 
The qualifications and preparation of a leader of mis- 
sion study classes, also the simple principles of peda- 
gogy and character building involved in mission study. 

The Individual and the Social Gospel. Shailer 
Mathews. Chapter II, on "Christianizing the Home/' 
not only compares the home life of various lands, but 
shows the relation of the feminist movement to any 
discussion of the home. 

Social Teachings of the Prophets and Jesus. Charles 
Foster Kent. That the great prophets and the founders 
of Judaism and Christianity were preeminently social 



YOUNG MEN AND WOMEN 367 

teachers, and that the Bible is essentially a social book, 
is at last beginning to be generally appreciated. 

This book supplements and completes the reader's 
equipment for modern biblical study. All the impor- 
tant biblical teachings regarding such social problems 
as the rights and duties of husbands and wives, of 
parents and children, of rulers and citizens, of capital 
and labor, poverty, wealth, war, and the ultimate basis 
of lasting peace, are fully set forth and interpreted, 
and the underlying principles applied to present-day 
conditions. 



CHAPTER XVI 

THE MISSIONARY EDUCATION OF ADULT MEN 
AND WOMEN 



When I was a child, I spake as a child, I felt as a child, I 
thought as a child: now that I am become a man, I have put 
away childish things. — Paul. 



CHAPTER XVI 

THE MISSIONARY EDUCATION OF ADULT MEN 

AND WOMEN 

The Significance of Adult Life. In order to under- 
stand the significance of adult life one does not need 
to explain all of its various aspects, or enter into all 
the deviating paths of men and women. Adult life 
takes its chief significance from the fact that it is 
mature. From the biological point of view, this means 
that the human organism may perform those functions 
which constitute the reason for their being what they 
are. Adult life is mature conscious living. Men and 
women may contemplate with joy and satisfaction 
childhood's innocent state, with all of its simplicity of 
love, hope, and confidence, but there is no period of life 
which means as much as that in which the real work 
of life is being seriously undertaken. The glories of 
old age in a life nobly lived may rival those of all other 
years. 

Adult life may be further characterized as the period 
of constructive work. The day is not far distant when 
students of psychology will discover well-marked 
periods of development in adult life just as they are 
now recognized in childhood. We may come to under- 
stand more clearly certain characteristics, interests, 
and needs for the different periods of life which are 
allotted to man after twenty-five. For the present, 

371 



372 MISSIONARY EDUCATION 

however, we must consider as a whole the period of 
life immediately following adolescence, in which, for 
most men and women, the work of life must be done, 
and their contribution to the world's work must be 
made. 

A growing interest in that which is practical is a 
part of the adult psychology. The child is easily led 
away into the realms of imagination ; so is the adoles- 
cent. The college student cares more about interesting 
subjects of study than he does about practical sub- 
jects. But the adult is practical. He may be fond 
of fairy stories, but he keeps them for recreation, and 
he does not come to religious study in the mood of 
recreation. 

The habits of healthy adult life have so accustomed 
people to look for applications to conduct that they 
do not have the highest respect for information which 
issues in nothing practical. They have more respect 
for learning when its possessor has got a college pro- 
fessorship by it than when he is an individual of 
academic leisure. The same thing is true in religion. 
The American Christian is a pragmatist. His lessons 
in religion must be made practical if he is to respect 
them. 

Furthermore, the adult mind has formed its habits 
of application. The teacher of youth of all grades, even 
to the college, must spend a certain portion of his 
energy in urging his pupils to do what is worth while. 
The adult teacher need not do this. In general, if 
you can show that missions are worth support, you 
need not give much time to the thesis that they should 
be supported. Here lies one of the great differences 



ADULT MEN AND WOMEN 373 

between the mental attitudes of the East and the West. 
The missionary in the Orient is often surprised at the 
ready assent won by his propositions, coupled with the 
complete indifference to their application in life. That 
attitude seems childish to him. So it is, from our point 
of view. 

The Aims in Missionary Education. These aspects of 
the significance of adult life determine the aims for the 
missionary education of adults. These aims may best 
be defined from three points of view: (1) from that of 
the individual; (2) of the church, and (3) of organized 
society. Briefly stated, the aims from the point of view 
of the individual are practical instruction, intelligent 
adjustment, and effective action. The first essential 
for efficient Christian citizenship is a practical grasp 
of the vital principles inherited from the great reli- 
gious and social teachers of the race, and illustrated by 
their life and experience. This involves, first of all, 
a study of the Bible with the aim of presenting to the 
individual a working knowledge of its important teach- 
ings, and the ability to interpret them simply and 
directly into the language of modern life. Further- 
more, the ultimate result should be to enable the adult 
to think through our economic, political, and social 
problems in the light of the teachings of the Bible. 
It should also make the principles set forth in the 
Bible, and illustrated by the superb achievements of 
the later heroes of the faith, his constant inspiration 
and guide in his periods of doubt and trouble as well 
as in his hour of success and achievement. 

To make these principles practically applicable, the 
individual must be familiar with his economic, politi- 



374 MISSIONARY EDUCATION 

cal, and social environment. Heretofore this has been 
one of the great lacks in our modern system of adult 
religious education. In this respect we have failed 
to follow the example of Israel's great teachers, the 
prophets and sages, and, above all, that of the great 
Teacher of Nazareth, who were intimately acquainted 
with the conditions and problems of their day. Un- 
questionably, the most important elements that entered 
into the call and training of such prophets as Amos 
and Isaiah was their knowledge of the political and 
social problems and of the perils that confronted their 
nation. Indeed, it is that knowledge of actual needs 
that constitutes the most important element in the call 
of a prophet of any age; and what we preeminently 
need to-day are men and women inspired with the old, 
heroic, prophetic spirit. It is safe to say that the 
average adult Christian fails to find his true life and 
discharge his larger obligations to society primarily 
because he has little or no definite knowledge of the 
task and the responsibilities entailed by his immediate 
political and social environment. 

Furthermore, the aim in adult study should be to 
consider the great economic, social, and moral princi- 
ples contained in the Bible, and the extra-biblical 
records of the spiritual heritage of the race, not apart 
from, but in closest conjunction with, the present con- 
ditions and needs of the individual and of society. 
Each side of this study will illumine the other, for the 
great teachers of the Bible taught amidst conditions 
strikingly similar to those which exist to-day, and the 
records of their teachings can be truly interpreted only 
in the light of their modern equivalents. 



ADULT MEN AND WOMEN 375 

The ultimate aim of all adult study is action. The 
Great Teacher of men never appealed to the reason 
or the emotions of his hearers without also seeking to 
arouse their will and to direct them into certain definite 
lines of service. Indeed, we are beginning to see 
clearly that the only way to serve God is through the 
service of our fellow men. The principle that is trans- 
forming the aims and methods of our modern religious 
educational system is that there is no well-defined im- 
pression without expression. Mere instruction in the 
historic facts and assent to the doctrines of the church 
do not necessarily mean that the individual is in any 
sense religious. Unless this knowledge and belief lead 
to appropriate action it were better that the seed had 
never been sown. Moreover, we are beginning to real- 
ize in the light of psychology and practical experience 
that one of the most effective ways by which the in- 
dividual may become truly religious is by doing those 
acts which are in themselves religious. In other words, 
religion, like muscle and the intellect, develops only 
with exercise. The final objective, therefore, in all 
adult missionary education is to so train the individ- 
ual that he may efficiently function. In meeting the 
obligations and in improving the opportunities pre- 
sented by his environment he will find his highest joy 
and development. If we were to add another beatitude 
to those which Jesus has given us, it would be, "Blessed 
are they who function, for theirs is the fullness of life." 
A clear appreciation of the importance of this objective 
is also essential to the most effective study both of 
the Bible and of modern economic, political, and social 
conditions. 



376 MISSIONARY EDUCATION 

The aims of adult religious education from the point 
of view of the church are threefold : (1) to train broad, 
enthusiastic, and efficient Christians, able to interpret 
their mission in its largest aspect, and to realize it in 
fullest measure; (2) through this individual leader- 
ship, to enable the church to meet its obligation to 
society; (3) to enable it to realize in society as it 
exists to-day the principles and the ideals of its 
Founder, and in so doing to find that larger, truer 
life which is its right and duty. 

Regarded from the point of view of society, the aim 
of adult class work is to enlist, train, and organize the 
best intentioned and most dependable citizens in our 
commonwealth, so that their individual and combined 
influence and activity may become the powerful factor 
that they should be in solving the fundamental economic, 
political, and social problems of to-day. That the 
Christian men and women of our nation are not doing 
what they can and should to deliver it from perils 
which threaten is one of the most tragic facts in the 
present situation. The great majority of them have 
not yet fully grasped these problems — much less begun 
to grapple with them directly and effectively. Fre- 
quently the most active leaders in our civic and social 
movements are outside the pale of the church. One of 
the great assets of the political boss or unscrupulous 
politician is the ignorance or apathy of the Christian 
men and women in his city or ward. And yet it is un- 
doubtedly true that the men and women fired by a 
genuine religious zeal should be the most faithful and 
efficient workers in every form of political, civic, and 
social service. History and experience are proving that 



ADULT MEN AND WOMEN 377 

it is only citizenship inspired by true religion and 
guided by practical scientific methods that can and 
will solve our most insistent local and national prob- 
lems. 

"Men and Missions" and "Women and Missions." These 
two phrases in missionary thought lead us to inquire 
whether or not there are fundamental reasons for the 
separation of adult Christian activity into separate 
divisions based upon the differences of the two sexes* 
The phrases, of course, are more than phrases. They 
represent different aims, methods, material, and some- 
times different ideals of Christian work. 

In a conference on Adult Keligious Education, held 
in New York city at Union Theological Seminary on 
April 16 and 17, 1912, under the auspices of the Mis- 
sionary Education Movement, this question was thor- 
oughly discussed by a number of leading psychologists 
and educational specialists. It would be difficult to 
sum up all of the arguments presented in the papers 
and discussions at the session which considered the 
differences between the minds of the two sexes in adult 
life. It would be fair, however, to offer the following 
three points as arising out of the discussions : 

(1) There are no essential differences between the 
minds of men and women. In the processes of thought, 
in imagination, in memory, in spiritual insight and 
acumen, the differences are not perceptible enough to 
construct two different philosophies of life and to 
proceed to two different systems of activity. 

(2) As a product of years of social and economic 
influences, there have arisen the so-called "interests" 
of men and "interests" of women. It is upon these 



378 MISSIONAKY EDUCATION 

interests that the activities of men are divided from 
those of women in adult life. This is reflected in the 
work of the missionary enterprise. For many years 
women have taken upon themselves the burden of the 
problems arising out of the conditions of women and 
children in the world. The founding and building up 
of the home, the rearing of children, the education of 
girls and women, and the employment of women in the 
more specific forms of Christian work have been the 
"interests" which the women of the Christian Church 
have taken unto themselves. On the other hand, it has 
been said that a man will give largely of his means 
and personal service if he can be reached through the 
"interests" of men. The national and commercial 
aspects of missions appeal to them. Achievement, 
transformation, and growth in the large attract men 
of affairs. Laymen's Missionary Movements have 
sprung up in the endeavor to bring the work of Chris- 
tian missions up to the level of masculine interests. It 
is true that to-day the missionary's appeal is more 
effective when it recognizes these different interests. 
To an extent they must still be utilized in the work of 
missionary education. 

(3) In the above mentioned conference, however, 
Dr. Naomi Norsworthy, late professor of educational 
psychology in Teachers College, New York city, said 
that the present problem before the Christian Church 
is not the question of appeal to these interests of men 
and women, but whether or not the leaders of the 
church desire to perpetuate them. In an endeavor to 
interpret the spread of the present feminist movement 
throughout the world looking toward the emancipa- 



ADULT MEN AND WOMEN 379 

tion of women, Dr. Norsworthy propounded the above 
question. 

Will there not come a time, or has it not already 
come, when it will be possible to appeal to men on ac- 
count of their vital interest in the condition of women 
and children throughout the world, the spread of the 
principles of eugenics, the training and education of 
girls, the establishing of good homes, and of the enter- 
ing of women into business and government? Might 
it not also be desirable and is it not now possible to 
appeal to women for the support of Christian missions 
on the basis of its products in government and com- 
merce? 

A Problem of Organization. The fact that adult life 
is the period of constructive work, together with the 
complexity of modern society, make it necessary that 
the world's work be done through organization. Gov- 
ernment, commerce, education, and religious work must 
all be highly organized to be effective. The church's 
first task, therefore, in solving the religious problems 
for which the present generation of adult Christians 
is responsible, is the organization for effective work 
of all the members of the local churches, and of the 
churches themselves into larger groups. It may be said 
that the churches are already overorganized, both 
locally and in their respective district groupings. It is 
true that there is much organization and little function- 
ing. There is no virtue for adults in this complex and 
busy day in the maintenance of organizations and com- 
mittees just for the sake of maintaining them, a princi- 
ple which, if understood, might eliminate from our over- 
organized parishes some of the nonessential groupings. 



380 MISSIONAEY EDUCATION 

The conclusion of the report of the Committee on the 
Home Base to the World Missionary Conference in 
Edinburgh is a challenge to such organized and united 
effort. "The church is exerting a commanding influ- 
ence over the life and activities of Christian alliance. 
The resources at its disposal, material and mental 
and spiritual, if properly consecrated and directed, are 
ample for the speedy completion of the evangelization 
of the entire world. It is the task and privilege of the 
leaders in the church and the officers and supporters of 
the missionary societies so to call out and direct these 
forces that this generation shall not pass until the 
most remote human soul shall have the opportunity 
to know Jesus Christ as her personal Eedeemer and 
Lord." 1 

The Habits and Tendencies of Mature Minds. The adult 
mind, unlike that of the child's, has acquired habits of 
thought and action. These habits and tendencies, which 
are the product of the years of development in child- 
hood and adolescence, constitute the assets and limita- 
tions of adult life. Some of them have resulted from 
educational advantages in school and in travel, from 
the varying economic and social experiences of life, 
and from residing for a long period in the city or in 
the country. The influence of foreign parentage and 
the foreign community must also be taken into account. 
These habits of mind determine the character of ap- 
peals for personal service and support, the methods 
of organization, the conduct of meetings, and the effi- 
ciency with which the work is done. 



1 Report of the World Missionary Conference, vol. vi, p. 284. 



ADULT MEN AND WOMEN 381 

The Adaptation of Methods. The methods of educa- 
tion and service must be adapted to the complex social 
life of the adult. There is just as much danger of 
carrying into adult life some of the methods which are 
familiarly attached to work with children and youth 
as there is in juvenilizing adult material and methods 
for children. Conventions, banquets, investigating 
commissions, responsible committee organization, per- 
sonal work, and similar methods are possible only in 
adult life. The mission study class, so popular among 
young people, who have a strong desire and ability to 
assemble in informal meetings, becomes for adult men 
an informal discussion around the luncheon table, in 
the midst of business hours, or hasty reading on the 
train or occasional snatches of conversation with 
friends. On the other hand, the women in their mis- 
sionary societies diffuse missionary intelligence at the 
monthly meetings, held in the afternoon, where tea is 
served, and where sometimes one woman reads and 
talks while the rest sew or do embroidery or knitting. 

"No difference between the youth and the adult is 
so great or has such far-reaching effects as the differ- 
ence made by the relations in life. Self-support; the 
relation to necessary labor, whether in the home or 
outside; the obligations to varying groups of friends 
and to the social community ; the recognition of social, 
civic, and church duties all make radical differences in 
the adult point of view. Obligations to husband or 
wife and children are of the same nature, but more 
intimate and more pressing, and so more weighty in 
their consequences. All these affect the attitude to- 
ward life so deeply that adult teaching must take them 



382 MISSIONARY EDUCATION 

into careful account. The first thing is to find, so far 
as may be ? what is the attitude of the class in these 
matters. The class stands in the following relations: 
employment, home, relatives, friends and acquaint- 
ances, civic and political, church. Make it your busi- 
ness as teacher to learn in a general way how the 
members of your class stand in these relations." 2 

Adult activity is directed toward some recognized defi- 
nite end or purpose. Purposive activity is one of the 
goals of human development, and is the last step to- 
ward self-realization. "At first all special direction 
must come from without, from teachers, parents, and 
friends, but the goal to be reached is self-direction; for 
this, the growth in self-consciousness, constantly pre- 
pares the way." 3 

It is a truth like this which gives the work of mis- 
sions such a significant place in adult Christian life. 
The point to note here for missionary education is the 
tendency for adults to organize themselves when aroused 
by the presentation of a well-defined end or purpose. 
Men and women like to be approached with definite 
"propositions" for both giving and for personal service. 
In local churches this principle is now largely recog- 
nized by the use of Special Gifts, the Station Plan and 
the World Parish, and by making certain churches 
responsible for definite pieces of local community serv- 
ice. Missions, as we have been thinking of it in its 
broader aspects, is Christianity at work in the world. 
It has a definite goal, the realization of which should 
enlist all Christians everywhere. There is no greater 



2 Irving Wood, Adult Class Study, p. 13. 

8 L. H. Jones, Education after Growth, p. 165. 



ADULT MEN AND WOMEN 383 

need to-day than the fresh statement of the goal of 
Christian living, its presentation to all Christians, and 
the enlistment of everyone in a simultaneous and co- 
operative effort to Christianize the world. Such state- 
ments must of necessity change from time to time as 
the world enters new stages of development. 

Spiritual Forces Dominant. The task will yield itself 
to the dominance of spiritual forces. "No lesson of 
missionary experience has been more fully, impres- 
sively, and convincingly taught than that apart from 
the divine working all else is inadequate. The hope 
and guarantee of carrying the gospel to all the non- 
Christian world do not rest principally on external 
favoring advantages which Christianity may possess 
in certain fields; nor upon the character and progress 
of the civilization of Christian countries ; nor upon the 
number, strength, experience, and administrative 
ability of the missionary societies ; nor upon the variety 
and adaptability of missionary methods, and the effi- 
ciency of missionary machinery; nor upon an army of 
missionary evangelists, preachers, teachers, doctors, 
and translators — much as these are needed; nor upon 
the relation of the money power to the plans of the 
Kingdom; nor upon aggressive and ably led, forward 
missionary movements either in the home churches or 
on the foreign field ; but upon the living God dominat- 
ing, possessing, and using all these factors and influ- 
ences." 4 

The spiritual life of the adult is renewed through 
the giving of himself to others in the name of Christ. 



4 Report of the World Missionary Conference, vol. i, p. 351. 



384 MISSIONARY EDUCATION 

No man lives nearer to God than he who is continually 
working for his people. 

FOR DISCUSSION 

1. What is the program of work in your own local 
church as it has been presented to you? 

2. What are the objectives of the different organiza- 
tions of adults in your church ? 

3. Are your Adult Bible Classes organized? What 
have they accomplished since their organization? 
What bearing have their lessons on the missionary 
policy in this chapter? 

4. Are your adults provincial or cosmopolitan in 
their thinking and attitudes? How do you explain 
their attitude? 

5. What organization comprehends the entire mem- 
bership of the local church ? What is its purpose and 
what has it accomplished? 

6. What organizations in your community should be 
supported by Christian people because of their purpose 
and program? 

7. Take account of the progress of your church dur- 
ing the last decade. In what terms do you measure it, 
success or failure, or by what standards will you judge 
it? 

8. What proportion of adults in your local church 
are praying regularly and definitely for missionary 
objects? Do the public prayers heard in your church 
comprehend the whole of the church's missionary task? 

9. Is God a factor in the daily lives of your church 
members? When do they think of him, and when are 
they conscious of his presence? How far do they be- 



ADULT MEN AND WOMEN 385 

lieve that this is God's world, and that all men every- 
where are his children and our brothers? 



REFERENCES 

Adult Class Study. Irving Wood. Every phase of 
adult class study is treated by this successful teacher 
of religion. The kinds of subjects which interest 
adults, the best methods of teaching adult groups, and 
organization for activity are fully discussed. It points 
out that variety in the curriculum of the Adult Bible 
Class is the key to the highest usefulness, and that 
classes differ as much as individuals, and that no two 
ought to be treated exactly alike. 

The Aims of the Religious Education of Adults. A 
paper by Charles Foster Kent read at the conference 
referred to on page 377. This paper and the discussions 
which followed its reading furnished most of the points 
of the section on aims. 

The Way to Win. Fred B. Fisher. The ideal of this 
little volume is to discover a worth-while task for 
every man, so that through the medium of the church 
his life may express itself in the building of a society 
where the life that is in Christ is both the motive and 
the goal. It tells the Christian Church how to direct 
its vast energies in order to win. 

The Call of the World. W. E. Doughty. This little 
book is just what its title indicates. It presents the 
appeal of the great world task of Christian missions 
in terms that compel interest and action. 

Efficiency Points. W. E. Doughty. The "points" are 
four fundamentals of missionary efficiency: the mis- 



386 MISSIONARY EDUCATION 

sionary message of the Bible, Christian stewardship, 
service, and prayer. 

The Individual and the Social Gospel. Shailer 
Mathews. A very concise though comprehensive state- 
ment of the Christian task, grouped under four heads ; 
saving the individual, Christianizing the home, Chris- 
tianizing education, Christianizing the social order. 

For God and the People: Prayers of the Social 
Awakening. Walter Rauschenbusch. These prayers 
cover a wide range of social and industrial subjects. 
They are characterized by a deeply devotional spirit, 
as well as the best thought on matters about which we 
have not as yet been greatly concerned in our prayer 
life. 

Thy Kingdom Come. A book of Social Prayers for 
Public and Private Worship. Compiled by Ralph E. 
Diffendorfer. About fifty prayers from Christian 
leaders of many lands and races, all expressing the 
same passion for the application of Christianity to the 
social problems of the present day. 

The Meaning of Prayer. Harry Emerson Fosdick. 
An attempt to clarify a subject which is puzzling many 
minds. It endeavors to clear away the difficulties 
which hamper fellowship with the living God. Each 
chapter is divided into three sections: "Daily Read- 
ings," "Comments for the Week," and "Suggestions for 
Thought and Discussion." The last chapter on "Un- 
selfishness in Prayer" carries one straight to the heart 
of intercessory prayer for the coming of the kingdom 
of God. 

The Efficient Layman. Henry F. Cope. The lay- 
man's work in the local church and community, an ideal 



ADULT MEN AND WOMEN 387 

of what the Christian man should be, with many definite 
suggestions for organizing and directing religious work 
among men. 

Cooperation in Coopersburg. Edmund De S. Brun- 
ner. This volume tells hows a Pennsylvania-German 
conimuDity, conservative in the extreme, received a 
new outlook on life through the leadership of a young 
city-born pastor. Separated by denominational rival- 
ries, living unto itself, this Pennsylvania village has 
developed a community interest that is expressing it- 
self through cordial cooperation in the civic, social, 
moral, and religious life of the town. 

The Church at the Center. Warren H. Wilson. Rural 
surveys for record and exhibit, a country church pro- 
gram, concrete illustrations of socialized country 
churches, suggestions for rural church buildings, the 
village church in country leadership, and the com- 
munity center church as the emblem of federative and 
religious unity are treated by an acknowledged au- 
thority. 

The Making of a Country Parish; a Story. Harlow 
S. Mills. There is no other book on the country church 
that tells a story like this. It is not a manual of 
methods but a narrative of the development of The 
Larger Parish at Benzonia, Michigan, which has been 
most successful in reaching an entire county. The 
pastor has also recorded his own enlarging convictions 
paralleling the growth of his parish. 

The Church a Community Force. Worth M. Tippy. 
A pastor's preconception of what a church ought to be ; 
the social awakening of the church; developing social 
workers; the church and its charities; a new attitude 



388 MISSIONAKY EDUCATION 

toward city government; the church a neighborhood 
center; and the church and public morality — the story 
of ten years' ministry in one church marks a new path 
for the church as a social force. 

Social Evangelism. Harry F. Ward. What social 
evangelism is, the imperative need for a social evangel, 
the place of the individual, new times, new methods, 
the content of the message, and possible results com- 
bine to make a tremendous appeal by a Professor of 
Boston School of Theology. 

Working Women of Japan. Sidney L. Gulick. Out 
of an experience of twenty -five years as one of Japan's 
foremost missionaries and educators, Dr. Gulick has 
presented a reliable account of Japan's working 
women. The book is a real contribution to sociological 
study and points out some of the problems of indus- 
trial reconstruction. 

Church Finance. Frederick A. Agar. This book is not 
a mere recital of right and wrong methods of church 
finance, although it is strong from this standpoint. It 
tabulates the various methods and lack of methods now 
in vogue, and points out the utter inability of the 
church to achieve its task by following such plans. Mr. 
Agar has personally conducted or supervised the finan- 
cial visitation and reorganization of financial methods 
in thousands of churches, many of them in churches of 
other communions than his own. He speaks therefore 
with authority. 



CHAPTER XVII 
RELIGIOUS EDUCATION FOR THE NEW DAY 



The world Is my parish. — John Wesley. 

My country is the world; my countrymen the inhabitants 
thereof. — William Lloyd Garrison. 

For whosoever shall do the will of God, the same is my 
brother, and sister, and mother. — Jesus. 



OHAPTEE XVII 
RELIGIOUS EDUCATION FOR THE NEW DAY' 

The guns that were fired at Sumter were heard 
around the world, but not felt. When the cannon thun- 
dered in Europe in August, 1914, the whole world suf- 
fered. The people of the United States saw themselves 
suddenly thrust into a world situation which they little 
realized or scarcely understood. In the school days of 
most of the present generation the world which was* 
studied was something far away; the strange peoples 
who inhabited other continents, and, indeed, some of 
the countries of our own America differing from us in 
language, color, ways of living, were "foreigners." The 
great body of our people never came into contact with 
them, even in the ordinary experiences of life. Only 
a few traveled, and the literature concerning these 
peoples was very largely for the libraries. In our 
colleges and universities little attention was paid to 
the great movements and enormous changes that were 
taking place in nearly every nation in the world- 
Classical history had a high standing in the curriculum,, 
but current events had to break their way into the 
school program. 

The great war in Europe showed to us that the peo- 
ples of the world were in closer contact than we had 
dreamed. Forces had been at work which had knit 

391 



392 MISSIONARY EDUCATION 

together people who hitherto had been separated by 
widely different interests. The steam engine and the 
telegraph had made possible a new world. The mis- 
sionary was no small factor in creating this new world 
situation. He was one of the first world-citizens. Mis- 
sionaries, missionary secretaries, interested laymen, 
and ecclesiastical officers of the different churches had 
traveled the world over. They not only brought infor- 
mation from these foreign peoples to our own country, 
but they introduced many of these peoples to each 
other. They began to study the history, the develop- 
ment, and the ambitions of the different races of the 
world. Some of the first books to show that the peo- 
ples of the East were to make a contribution to the 
religious life of the future were written by missiona- 
ries or church leaders from America. 

The commercial traders sometimes preceded the mis- 
sionary, sometimes followed him ; sometimes they went 
hand in hand. Perforce their paths lay in different 
directions, but the traders also began to form relation- 
ships which bound the commercial interests of foreign 
lands with those of our own and other countries. Like 
the missionaries they also became world travelers, and 
returned from strange cities to their own towns and 
firesides to tell of the wonderful things they had seen 
and of the interesting people they had met. What is 
more important, they learned that every trader must 
make due allowance for the foreigner's point of view 
and his individual tastes in trying to establish com- 
mercial relations with him. It became a matter of 
course for young men, their wives and families, to move 
to the great trading cities on the other side of the 



FOR THE NEW DAY 393 

world, and to establish themselves among peoples 
hitherto strange to them. Thus, commerce on a world- 
wide scale was gradually organized. 

The consular service like a great spider's web had 
spread itself over the whole earth. The representatives 
of nations great and small, through the service of the 
state, had established contacts and relationships, 
formed acquaintances and friendships, and laid the 
foundation of mutual sympathy and understanding. 
Many other factors have also been at work. Recently 
educational institutions have contributed their share. 
The exchange of professorships, visiting lecturers, and 
now the touch of thousands of foreign students in our 
own universities, as well as the increasing use of 
foreign universities by our own young men and young 
women, have helped to create the world state. The 
news service has penetrated into every corner of the 
earth, and through the daily and periodical press, has 
made the common everyday occurrences of any people 
to become known to those on the other side of the 
world. In other words, a world family was being 
reared, although unrecognized and apparently non- 
essential to the purposes of individual states. 

Our embarrassment in the United States in this 
crisis has been that we were suddenly thrust into a 
world-situation, but could bring to it only a provincial 
mind. Comparatively few of our people have been 
interested in world events. Even those great interna- 
tional problems which have excited the keenest inter- 
est in recent years have not been understood by any 
large number of people, except perhaps those whose 
material fortunes have been affected by them. The 



394 MISSIONAKY EDUCATION 

Japanese land question, the open door in China, the 
turmoil in Mexico, the establishment of new relation- 
ships with our sister republics in South America, the 
terrible ravages of Armenian persecution, the Balkan 
tangle, the rising tide of democracy in India — all these 
and many others are to the majority of our people 
merely newspaper and magazine phrases. The Mexican 
situation has become an important factor in our 
national politics. All sorts of solutions have been pre- 
sented to the popular mind, most of them appealing 
to undeveloped or animal instincts. A solution based 
upon intelligent understanding and helpfulness has 
not taken much root in the popular mind. It may 
be doubted that any considerable number of people 
have read during the last two years any authoritative 
book on the present situation in Mexico and the his- 
torical forces of which it is a logical development. 

This provincialism has prevented the growth of a 
community spirit, especially in a cosmopolitan popu- 
lation, and it has retarded if not rendered impossible 
the assimilation of foreign peoples into our national 
life. There are still many American communities 
where the appearance of a North American Indian in 
native costume would excite the curiosity of thousands, 
and would lead to embarrassing if not offensive in- 
terrogations. We know little or nothing about the 
foreign peoples living among us. New Americans, not 
having had the advantages of an education in the Eng- 
lish language, and being compelled to converse in their 
native tongue, are looked upon as inferior folk. At 
least many of us have gotten no further than to believe 
that a foreigner may soon learn English if you will only 



FOE THE NEW DAY 395 

yell at him, and if after yelling at him the first time he 
does not understand you, then you yell at him the 
second time, only a little louder. The provincial minds 
of many Americans cannot comprehend and reverence 
the personality of our recent immigrants, especially 
those who represent ancient races of culture and power. 

In the new world-situation which is upon us one of 
our biggest educational tasks is to transform this more 
or less provincial people into world-citizens. Toward 
this enormous task every educational agency in every 
community should lend its hearty support, and read- 
just its aims and methods so as to accomplish as 
speedily as possible this much needed readjustment. 
If no other appeal moves our people in this direction, 
self-interest and self-preservation should compel us to 
give it consideration. Our young people particularly 
will have to live and do their work in a day for which 
they will be ill-fitted unless they are rapidly introduced 
to the great movements that are surging through the 
world, and unless there are pointed out to them, with 
the greatest possible intelligence, the bearings of these 
movements upon our own national life, and our rela- 
tions to the other peoples of the world. 

The foreign students enrolled in our colleges, uni- 
versities, and technical schools ought to challenge every 
young man and every young woman to establish 
friendly relationships with them. Chinese, Japanese, 
Hindus, Africans, Latin-Americans, and others are no 
longer myths. Their brightest young men and women 
are sitting side by side with our own young people in 
the classroom, in the laboratory, and at the work- 
bench. We should be concerned that they rightly un- 



396 MISSIONARY EDUCATION 

derstand our American ideals, and also have a free 
chance to render their contribution to the interpreta- 
tion of life. Our place of leadership in world affairs 
of to-morrow will not depend on where we were born, 
or who our parents are, or how much money we have, 
or whether or not we own an automobile, but solely 
on whether we have the attitude of mind, the point of 
view, and the breadth and depth of intelligence suffi- 
cient to cope with the world problems as they arise. 
It is a common observation that foreign students now 
in our colleges and universities are securing the 
scholarships, and are being appointed to places of 
power and influence in recognition of their inherent 
worth and the catholicity of their interests. Here is a 
challenge which our youth cannot lightly set aside. 

There is, of course, the larger appeal of being ade- 
quately prepared for much-needed world service. The 
problem in world readjustment which our youths must 
face in the next half century will demand not only a 
measure of give and take of which we now little dream, 
but also a disinterested and whole-hearted service of 
the nobler sort. Getting rid of provincialism and 
the claiming of a world outlook are not only necessary 
to the citizenship of the future world state, but are 
also the absolute requirements for world service. 

The implication of all this for religious education 
is apparent. We must train a people for citizenship of 
a spiritual sort in the world-wide kingdom of God. In 
this world kingdom, our sectarian boundary lines will 
be less marked than the more or less mechanical 
boundary lines of the present states in a reconstructed 
Europe. The meaning of the Fatherhood of God and 



FOE THE NEW DAY 397 

the brotherhood of man will expand and deepen just 
as we include in our sympathy, understanding, and love 
every man in God's world. Religious education for 
the future must give our people something more than 
a backward look. While preserving to the full our rich 
heritage from the past, our minds will be set upon the 
present and the days to come. Our goal will be the 
preparation for the great living of the future, toward 
which we shall apply a correct understanding of the 
life of the past. Our spiritual citizenship will be set 
four square on the earth, in the countryside, in the 
villages and the cities, where God's people dwell. This 
citizenship will involve the Christianizing of every 
normal human relation. The socializing of religion 
will lend new emphasis to the pedagogical axiom that 
we learn by doing, for men are social, and their normal 
activities are always in relation to others. The age 
of individualism has definitely passed. We have done 
with its easy falsehoods. It was economically waste- 
ful and it found no justification in psychology. It was 
a faith tolerable, perhaps, in an age of pioneers. 

Membership in our churches will become something 
more than abnormal social relationships. The Bible 
will be more highly prized as the unique record of God's 
revelation to man, but will cease to be studied and 
loved as the exclusive revelation of God to his world. 

The one great thing which the present world situa- 
tion demands of our religious education is a modifica- 
tion of the curriculum to include training in world- 
kingdom thinking and service. It is increasingly ap- 
parent that this can never be accomplished by making 
it a side line to a regular curriculum. It must become 



398 MISSIONAKY EDUCATION 

the dominant purpose of all of our religious education 
and the burden of every Christian home and religious 
teacher. 

What, Then, Is the Church's Problem of Mission- 
ary Education? 

1. It is more than the Home Mission Board interest- 
ing people in home missions, and the Foreign Mission- 
ary Society bringing to their attention foreign missions. 
From an educational standpoint these two great neces- 
sary administrative distinctions should not be empha- 
sized. Aside from the fact that the distinctions them- 
selves are rapidly disappearing, we should remember 
the help which goes out from the individual to both 
enterprises arises from the same fundamental human 
impulses. Missionary education should see to it that 
the individual's missionary interest touches all of his 
life from the center to the circumference of its influ- 
ence. 

2. It is more than teaching the manners and cus- 
toms of foreign peoples. "Foreign" in this connection 
may refer to all of those persons whose habits of life 
are different from ours, wherever they may live. There 
are people who are "foreign" to us who live in our own 
community. No such facts as the wearing of different 
kinds of clothes, or the eating of peculiar food, consti- 
tute the ground on which one should form his attitudes 
toward foreign people and the basis of an appeal for 
them to change their religion. Many so-called mission- 
ary lessons have never gotten beyond description of 
"peculiar manners and customs," many of which may 
be much better than our own. 



FOR THE NEW DAY 399 

3. It is more than securing volunteers for vocational 
missionary work. After all of the missionaries who 
may ever be needed for the evangelization of the world 
are secured and commissioned unto their work, there 
will still be left the millions whose attitude one to 
another in all of the varying vicissitudes of life must 
be determined by missionary education. In a true 
sense the church's problem of missionary education is 
making a missionary out of every man. In the midst 
of the world's unsolved human needs there is a call 
that comes from the burdened heart of Count Zinzen- 
dorf in his desire for the Unitas Frairum. 

4. It is more than a promiscuous campaign for money 
or meeting the exigencies of a particular situation. We 
do not mean that the appeal for money is not to be 
emphasized. The church has only just begun to realize 
the possibilities of the Christian use of money. Espe- 
cially with children and boys and girls, the emphasis 
on raising money by various methods for particular 
purposes overshadows and takes the time of real train- 
ing in habits of systematic giving, and the ideals of 
Christian stewardship which in adult life will make 
it possible with much more ease and joy for these same 
boys and girls to meet the demands made upon them. 

5. It is more than imparting knowledge of the mis- 
sionary work of one's own denomination. There are 
some movements and great names in missionary his- 
tory which have proclaimed a common heritage for all 
Christians. There will be opportunities in life when 
our impulses to help and to work must reach beyond 
the domains of our own particular communion. Mis- 
sionary education must impart the knowledge and in- 



400 MISSIONARY EDUCATION 

spiration of the whole body of Christ at work in the 
whole world, and in doing so may not lessen denomina- 
tional loyalty and confidence. 

6. The church's problem of missionary education 
is the development of the missionary life and spirit 
in every Christian at home and abroad. It means the 
recognition of the essential oneness of "Christian" and 
"missionary." Missionary education must see to it 
that being a Christian is identical with having Christ's 
breadth of sympathy, intellectual outlook, and social 
values. 



INDEX 



Abraham, 253 

Action and right feeling, 101 
Adams, Joseph S., 27 
Addams, Jane, 77 
Adolescence, loyalty in, 202; 

significance of, 299ff.; later, 

340 
Adult Religious Education Con- 
ference, 377 
Adults, 371ft\; expression of 

loyalty, 203 
Agar, F. A., 143 
Altruism, instinctive, 95; stages 

of growth, 97; international, 

109 
Ames, Edward S., 56 
Amos, 253 
Anniversaries, educational value 

of, 190 
Athletics, cooperation in, 131 
Avery, L. B., 23 

Babu Keshub Chunder Sen, 52 

Bagley, W. C, 243 

Bible and Missionary Education, 
249fi\; as educational material, 
249; inspiration of, 258 

Biography, missionary, 240; 
classified, 240; as educational 
material, 241 ; value of, 30411 . 

Bolten, F. E., 78, 102, 104 

Bourne, H. E., 244 



Bowne, Borden P. — The essence 

of religion, 210 
Brotherhood, 66, 88 
Brown, A. J., 123 
Brown, E. E., 120 
Bryce, James, 109 
Budget, unified, 161rT. 
Butler, Nicholas Murray, 33 

Campbell, Vera, 16 
Caste, in America, 85 
Charity, appraised, 225 
Children, missionary education 

of, 267ff. 
Children's interests, 268, 272, 

274 
Christian flag, origin, 182 
Christian flag salute, 184 
Christian Science, 19 
Christian Stewardship, 165ff. 
Christmas giving, 129 
Church and industry, 360 
Church and recreation, 358 
Church, Early Christian, 20f., 

252, 257 
Church History, a field for study, 

185 
Church, ideals of, 342 
Church, the, a community force, 

108 
Citizenship, 376, 395 
Coe, George A., 25, 285, 299 



401 



402 



INDEX 



Commerce, 392 

Commercialized vice, 359 

Community study, 326, 350ff. 

Community, the, 30; celebra- 
tions, 55 

Companions, choice of, 49 

Consular service, 393 

Cooley, Charles H., 88 

Cooperation, learning ways of, 
115ff.; need of among 
churches, 115f., 120; defined, 
117f.; in new Home Missions, 
122; methods of training, 
123f.; in the home, 124; on 
the playground, 129; in the 
public school, 125; in indus- 
try, 126; in agriculture, 127; 
training for through the 
church, 127ff.; moral signifi- 
cance of, 136 

Copping, Harold, 188 

Crain, H. L., 88 

Cronkhite, L. W., 169 

Current Events, 189 

Curtis, H. S., 125, 200 

David, 253 

Davis, S. F., 161 

Democracy in Church Groups, 

221 
Denney, James, 252 
Dennis, James S., 26 
Discussion method, 223, 327 
Dods, Marcus, 304 
Douglass, H. P., 122 
Dramatics, educational, 80ff. 
Duplex envelope, 157 

Earp, E. L., 99 



Easter Program, 188 
Edinburgh Conference, 137 
Education, denned, 23f . 
Educational Dramatics, 80ff .; for 

young people, 324 
Egoism, 96 
Elijah, 253 

Emotionalism in religion, 213 
Emotions, Lange-James theory 

of, 102 
Environment, as material, 237; 

of children, 267 
Evans, Robert, 27 
Everyland, 295 
Experiences, as material, 235 

Fahs, Sophia Lyon, 305ff. 
Family, the, 25ft*.; maintenance 

of, 28 
Farrar, Dean, 252 
Federal Council of Churches, 107 
Finance, Church, 143ff. 
Flag, use of, 182; salute, 184 
Folk Lore, 278 
Foreign students, 395 
Friendliness, significance of, 

43ff.; basis of, 48; cultivation 

of, 49ff. 
Frayser, Nannie Lee, 287f . 

Gang age, 311 

Gary schools' discipline, 220 

Generosity, 143; training in, 168; 

among children, 290 
Giving, among Juniors, 291; 

among adolescents, 309 
God, revelation of, 254; the 

Father, 280 



INDEX 



403 



, E. H., 77 

Habit formation, 286 

Hall, Charles Cuthbert, 34, 52, 
250, 251 

Hall, Katherine Stanley, 54 

Harnack, Adolph, 20 

Harrison, Elizabeth, 73 

Hartshorne, Hugh, 147, 192 

Helpfulness, development of, 
95ff.; motive of, 98; expression 
of, 103; effective, 103; test of, 
104; among boys and girls, 292 

Hero story, 292 

Hero Worship, 185, 220, 301 

Hinduism, 52 

History, as material, 242 

Holiday celebrations, 192 

Home-making, 363 

Honesty in business, 217 

Honor, 217 

Home, H. H., 73, 77, 96, 101, 
105, 284 

Horton, R. F., 248, 258 

Hosea, 253 

Hospital visitation, 354 

Hubbard, Ethel Daniels, Under 
Marching Orders, 187 

Hutton, J. Gertrude, 272 

Hymns of loyalty, 186 

Ideal, defined, 182 

Ideals, of justice, 220; personal, 
302; illustrated, 303 

Imagination, social, 77 

Immigrants, 47, 71, 236, 357, 394 

Industry, 30; and foreign mis- 
sions, 33; cooperation in, 126; 
reconstruction of, 360 



Instincts, gregarious, 46; social, 

68 
International justice, 218 
International mind, 33 
Isaiah, 253 
Israel, history of, 254 

James, William, 24, 66 

Jefferson, Charles E., 31, 35 

Jeremiah, 253 

Jesus, attitude of, 21f.; follow- 
ers of, 251; as an example, 248; 
as an ideal, 249; attitude of 
toward race, 250; teachings of, 
251, 256; death of, 257; the 
Helper, 280; decision for in 
adolescence, 312 

Jonah, 256 

Jones, L. H., 382 

Jones, John P., 52 

Justice, in industrial order, 32; 
defined, 214; not absolute, 
214; administration of, 217; 
development of, 220; through 
love, 218; through play, 220; 
and democratic control, 221 

Kent, C. F., 254 
Kent, Willys Peck, 66 
King, Henry C, 48, 74 
Kingdom of God, loyalty to, 180; 

as a Cause, 181; idealized, 184, 

194 
Kinney, Bruce, 20 
Kirkpatrick, Edwin A., 46, 68, 

301, 310 
Kollock, Fanny L., 274 

Lawrence, Edward A., 27 



404 



INDEX 



Leadership, 312, 396 

Legislation, 229, 361 

Livingstone, David, his faith, 
182; life of, 315 

Loisy, M. Alfred, 94 

Love and justice, 218 

Loyalty, to home, 27; divided, 
177; training in, 177; to ideals, 
177; defined, 178, 180; of 
Jesus, 181; training in, 181; 
contagion of, 181; and wor- 
ship, 197; through play, 200; 
of youth, 202; expressed in 
service, 202; and service, 203; 
to Jesus Christ, 302 

Macdonald, Duncan B., 19 

Mackay, Alexander, life of, 316 

Markham, Edwin, 49, 227 

Marriage, 27, 363 

Martin, Henry, life of, 304 

Materials of missionary educa- 
tion, 235ff. 

Mathews, Shailer, 28 

McConnell, Ray M., 96 

McMurry, Charles, 304 

Memorial Tablets, 197 

Memory work, 289 

Men and missions, 377 

Mendenhall, Susan, 272 

Micah, 253 

Millikin, B. 0., 345 

Mills, H. A., 342 

Missionary, popular conception 
of, 17; denned, 17f.; spirit of, 
21f . ; characteristics of, 22 

Missionary Education, relation 
to religious education, 7ft\; in 



the Sunday school, 8; process 
of, 22; aims of, 36; material 
of, 235ft\; problem of, 398ff. 

Missionary Education of Chil- 
dren, 267ff.; aims of, 268; 
place of service in, 269; 
method illustrated, 270; stor- 
ies for, 271; place of activity 
in, 272; helpfulness illustrated, 
273; use of stories in, pictures 
and objects in, 278; nursery 
rhymes, 278; place of play, 
279; cautions, 280; helpful- 
ness, among children, 269; 
stories for children, 271 

Missionary Education of Girls 
and Boys (9 to 12 years of 
age), 285ff.; junior characteris- 
tics, 285; aims in, 286; new 
interests, 286; formation of 
habits, 286; significance of 
preadolescence, 287; memory 
period, 289; material for, 290, 
293; attitude toward property, 
290; habits of giving, 291; 
girls' and boys' organizations, 
291; stories of heroes, 292 

Missionary Education of Girls 
and Boys (13 to 16 years of 
age), 299ft\; significance of 
adolescence, 299f.; aims in, 
301; hero worship in, 301; 
methods of, 302ff.; missionary 
biography in, 302ff . ; materials 
for, 305; service activities in, 
309; obedience to law, 310; 
rights and duties, 310; organi- 
zations for, 311 ; gang age, 311 ; 



INDEX 



405 



example of teachers, decisions 
for Christian life, 312 

Missionary Education of Young 
People, 319fi\; characteristics 
of young people, 319f.; aims 
in, 321 ; impression through ex- 
pression, 321; significance of 
new social relationships, 321; 
altruistic tendencies in, 322; 
self-realization in, 322; young 
people's activities, 322ff.; edu- 
cational dramatics in, 324; 
teacher training in, 325; com- 
munity work, 325; organized 
activities, 326; the discussion 
method, 327; methods of 
teaching in, 327ff.; use of 
Bible in, 332 

Missionary Education of Young 
Men and Women, 341ff.; sig- 
nificance of later adolescence, 
340; aims in, 341; mission 
study in, 344; place of service 
in, 347; doubts and doubting, 
348; social service in, 349, 
353ff.; social study in, 350fi\; 
organizations for, 356; oppor- 
tunities for social work, 356; 
Christianizing industry, 360; 
responsibility of citizenship, 
361; marriage and homemak- 
ing, 363 

Missionary Education of Adults, 
371ff.; significance of adult 
life, 371f.; aims in, 373; place 
of action in, 375; characteris- 
tics of adult life, 377; place of 
organization in, 379; habits of 



mature minds, 380; peculiar 
methods of, 381; self-realiza- 
tion in, 382; the dominance of 
spiritual convictions in, 383 

Missionary Heroes, 220 

Mission Study, 344 

Mohammedanism, 19 

Monuments to Heroes, 190 

Mormonism, 19 

Motive, 98 

Munsterberg, Hugo, 23, 102 

Need, appreciation of, 98; com- 
munity, 99; presentation of, 
100; universal, 101 

Norsworthy, Naomi, 378 

Nursery rhymes, 278 

Objects, use of, 278 
Open mindedness, 222 

Patience, 52 

Paton, John G., life of, 306 

Patriotism, 31 ; and loyalty, 179 

Peabody, F. G., 251 

Personal evangelism, and social 

service, 343 
Personality, growth of, 301 
Pictures, use of, 278, 280 
Pitkin, Horace Tracy, memorial 

tablet, 197 
Play, 54, 200, 279 
Poole, Ernest, 318 
Portraits, of heroes, 187 
Prayers, social, 121 
Pre-adolescence, 285, 287 
Prejudice, 50, 54 
Prison work, 355 
Program for Easter, 188 



406 



INDEX 



Property, attitude toward among 

children, 290 
Prophets, of Israel, as examples, 

252; teaching of, 255 
Provincial mind, 393 
Public opinion, 222 
Publicity and justice, 224 

Questions, 236, 332 

Quietism, 52 

Quotations from heroes, 194 

Racial contacts, 47, 51, 56 

Rauschenbusch, Walter, 119 

Red Letter Days in missionary 
expansion, 190 

Relief work, 353 

Religion, defined, 212; and emo- 
tionalism, 213 

Religious Education, readjust- 
ment in, 11, 24; defined, 25; 
for the new day, 391ff. 

Ribot, T. A., 69 

Righteousness, as used in Bible, 
209; and religion, 210; in 
everyday life, 222; methods of 
attaining, 224ff. 

Rogers, D. Miner, memorial 
tablet, 196 

Royce, Josiah, 180 

Sacrifice, in loyalty, 181 
St. John, E. P., 95, 98, 238 
Self-realization, among adults, 

382 
Service, personal and social, 104; 

international, 109; training in, 

at Union School of Religion, 

147ff. 



Sherry, E. M., 20 

Social Creed, 107 

Social gospel, effect on missions, 
11 

Social hymns, 187 

Social service, 104; and personal 
evangelism, 342; for young 
men and women, 349, 353ff. 

Social study, 350 

Special Gifts, 146 

Speer, R. E., 99 

Spencer, Herbert, 24 

Spiritual forces, 383 

State, the, 30 

Stem, W. D., 132f. 

Stewardship, 143ff. 

Stories, short missionary, 238; 
classified, 239 

Story, the value of, 238; de- 
fined, 239 

Students, foreign, 56; Chinese, 
60ft\ 

Success, standards of, 168 

Sui Li's Finger Nails, story of, 
274 

Sympathy, awakening and ex- 
tension of, 66ff.; an example 
of, 67; nature of, 68; defined, 
69; relation to emotions, 69; 
awakening of, 71; expression 
of, 73; and self value, 74; 
range of, 76; extension of, 77f.; 
extended by educational dram- 
atics, 80ff.; follows under- 
standing, 84; extension of 
among young people, 324 

Teacher training, 325 



INDEX 



407 



Tippy, W. M., 109, 342 

Trull, George H., manual of 

missionary methods, 194 
Truth, and personal honor, 222 

Union School of Religion, 147ff. 
Unity of race, 87 

War, 34; and religion, 218; ef- 
fect on social life, 391 
Ward, Harry F., 28, 105, 344 
Warenholtz, Bulow, 266 
Washington, Booker T., 51 
Wiggin, Kate Douglas, 94 
Wilbur, Sibyl, 20 
Williams, T. R., 257 
Wilson, Woodrow, 31 



Women and missions, 377 

Wood, Irving, 382 

World Missionary Conference, 

380 
Worship, and loyalty, 197, 295 

Young People, characteristics of, 
319ff; activities of, 322ft\; 
church work for, 322; social 
evenings for, 323; educational 
dramatics, 324; community 
conferences for, 324; training 
classes for, 325; service ac- 
tivities for, 325; leaders for, 
326; discussion groups for, 
328; conduct of a class ses- 
sion, 328 



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